The religious renaissance that began in Russia after the collapse of the USSR was accompanied by the penetration into its territory and the free activity of preachers of new religious movements. Often the role of such missionaries was performed by foreigners who, due to their own charisma, charm, and ability to convey religious teachings in a professional and understandable way to the broad masses of new believers, expanded the circle of their followers and contributed to strengthening the positions of the new religious movement in a country in which until recently atheism was part of the state ideology. The influx of such foreign preachers into Russia has become one of the channels for the religious expansion of foreign states, which is perceived today as a threat to the country’s national security. The fact that the activities of foreign emissaries of new religious movements are fraught with a certain danger is today the dominant opinion among government officials and security officials, as well as among the clergy and scientists. " In the 90s, intensive penetration of non-governmental national and international organizations into Russia began, some of which pursued educational and humanitarian, and some also political goals.“, writes Alexey Podtserob about the Islamic aspect of Russian-Arab relations, noting that “ The International Islamic Organization for Relief and Rescue (Al-Igasa), the Society for the Revival of the Islamic Heritage (Jamaah Ihyaaa at-Turas al-Islami), the Islamic Foundation of the Two Holy Mosques (Al-Haramain), and Charity ( “Al-Kheiriya”), International Charitable Assistance Organization “Taiba”, International Charitable Foundation (“Binevelence International Foundation”), “Qatar”, etc.." . The active participation of Arab foundations in religious revival in the Muslim regions of Russia is also confirmed by researchers from Saudi Arabia: “ Since the late 1980s. In the “Muslim” autonomies of Russia, as well as in the Central Asian republics and Transcaucasia, Saudi charitable foundations began to operate, with the goal of promoting the revival of Muslim education and traditions there"- writes Saudi political scientist Majid bin Abdulaziz al-Turki.
A specific feature of the arrival of Arab preachers of foreign forms of Islam in regions densely populated by Muslims (in particular, in Tatarstan) is that they are perceived by wide layers of believers as more advanced and literate in matters of Islamic theology than the local clergy. According to Ildus Fayzov, who held the position in 2011-2013. post of Mufti of Tatarstan, " any Arab was looked at almost in the same way as the Prophet Muhammad himself". Moreover, if this Arab gave a religious sermon. One of these figures who left his definite place in the modern history of the Islamic community of Tatarstan was Kamal el-Zant, who from 1992 to 2013, living in Kazan before his departure from Russia, was engaged in religious preaching in the Volga region for more than 20 years. It is worth dwelling in more detail on this figure and his place in the modern history of Muslims in Tatarstan.
Kamal Abdul Rahman el-Zant was born on October 3, 1974 in Lebanon. Like many other representatives of Arab youth of the second half of the twentieth century who wanted to get a higher education, he went to Russia: at the age of 18, in 1992, El-Zant came to Kazan, where he entered the Kazan State Medical Institute at the Faculty of Medicine. In 1999, he successfully completed it, after which he entered residency at the oncology department (years of study: 1999-2002), and then to the department of general surgery (years of study: 2002-2004). Over the years, he marries a local Tatar and has four children. Thanks to this, el-Zant receives Russian citizenship, while retaining his passport as a Lebanese citizen (i.e., he has dual citizenship). After this, he officially began working at the City Oncology Dispensary in Kazan; according to reviews from his work colleagues, he was considered a good specialist.
Let us note that in addition to El-Zant, there are other Arabs working in Tatarstan who came to Russia to study as doctors, but then, having married local women and settled in the host country, got a job in their specialty (for example, he lives in Kazan and works as a surgeon in Republican Clinical Hospital Mohammed Hamed from Libya, who also sometimes acted as a preacher).
However, in parallel with this work, Kamal el-Zant was actively engaged in religious preaching activities among the Muslims of Tatarstan, and this was no coincidence. As experts note, “ While studying at Russian universities or working in representative offices of foreign charitable organizations in Russia, citizens of Arab countries - supporters of non-governmental religious and political organizations distribute Islamic literature of a radical nature, provide ideological and material support to their Russian like-minded people“,” writes orientalist Konstantin Polyakov about such Arab students.
According to Kamal el-Zant himself, he received religious knowledge at home in Lebanon while studying at school. Many Arab students who came to Kazan fell under the temptations of social life. In order to somehow counteract this, the Arab students themselves decided to elect a preacher from among themselves: Kamal el-Zant was suitable for this role. Since upon arrival he initially knew little Russian, religious sermons were conducted at one time in Arabic among his fellow tribesmen. At the same time, there was a translator who simultaneously translated from Arabic into Russian for the local residents of Tatarstan who came to listen to the Arabic preacher.
In the preface to his first book, “Tell Me About the Faith,” Kamal el-Zant recalls that he taught his first classes on Islamic doctrine among local Tatar women, many of whom were of retirement or pre-retirement age: “ difference from young people, apalar(translated from the Tatar language as “aunts”, only in the form of addressing an older woman. - approx.) They were very patient with me when, due to the language barrier, it was difficult for me to explain something to them. I have often admitted to them that they are an experimental group, and they have been patient with that too, and I am grateful to each of them". In the conditions of a shortage of Muslim clergy personnel in Tatarstan in the 1990s, as well as the fact that an Arab would speak before them (the above was the opinion about the amazing exaltation by some of the Muslims of Tatarstan of any foreigner from the Muslim countries of the East as an expert on Islam), his success was ensured . And there were certain circumstances for this.
Arriving to study as a doctor, el-Zant found himself at a time when a massive religious revival was taking place in Tatarstan, as well as throughout Russia. For el-Zant, this became an excellent opportunity to realize himself in the field of religious preaching. In the 1990s, when old mosque buildings were returned to Muslims in the republic and new ones were built, preaching in them was conducted in the Tatar language. Kamal el-Zant did not know the Tatar language, but gradually mastered the Russian language well, managed to attract many young urban Tatars who were drawn to religion, but at the same time were assimilated linguistically: they knew and poorly understood the Tatar language. This is not a rare picture for Kazan. After the building of the Burnaevskaya mosque was returned to believers in 1994, Kamal el-Zant began conducting his sermons there on Fridays. The imam of the Burnaevskaya mosque, Fargat Mavletdinov, willingly allowed an Arab preacher to conduct Friday prayers: the audience of the parish only grew. Kamal el-Zant, in addition to the fact that he preached in Russian, had two more qualities that made him popular: firstly, as an ethnic Arab, ordinary people trusted him more as an expert on Islam, although he initially had no special religious education there was no coming to Russia; secondly, a well-delivered speech, the ability to speak charismatically with an intonation that “turned on” the believers, also attracted many ordinary believers to this Arab preacher. Adding to his charisma was the fact that he worked as a doctor, and was engaged in religious preaching in his free time, i.e. he was not a salaried mullah, and this created an aura around him of an unmercenary and non-covetous person. The number of fans grew.
To compensate for the gap in religious education, and also to avoid accusations that he was self-taught, Kamal el-Zant decided to obtain a diploma. In 2008, he entered the correspondence course at the Lebanese University "Al-Jinan" (Tripoli) for a master's degree in Qur'anic Sciences. Even earlier, he had memorized the Koran by August 30, 2001, and in 2003 he became a Koran-hafiz (a professional reciter of the Koran who memorized the text of the Holy Book of Muslims).
Gradually, Kamal el-Zant's popularity grew: he began to perform in various mosques in Kazan, travel to districts and other cities of Tatarstan, he was invited to lectures and sermons in Bashkortostan, Mari El, Mordovia, Ulyanovsk, Kirov and Tyumen regions, Khanty-Mansiysk Autonomous Okrug . At first it was difficult to understand the religious views of the Arab preacher, since in the 1990s - the first half of the 2000s he did not publish his books, and audio CDs with his lectures were not sold. His fame was word of mouth. They knew about him, but since he did not have any official status among the Islamic clergy, did not lay claim to any special position in the Muslim community that promised material support, and was not a clergyman in any mosque (el-Zant was characterized by the role of a nomadic preacher speaking in different mosques), he was not seen as a competitor for the sympathy of believers. A significant role in the growth of el-Zant’s fame was played by the Mufti of Tatarstan Gusman Iskhakov (as mufti in 1998-2011), a Wahhabi sympathizer who clearly sympathized with the Arab preacher. Actually, Kamal el-Zant’s star rose precisely under Gusman Iskhakov: his books and audio CDs began to be published precisely while Mufti Iskhakov was in office. And the fact that he freely and without any necessary documentary permissions conducted sermons in mosques was largely due to the mufti’s non-resistance to this.
In the mid-2000s, he left Russia for a while. The reasons for his urgent departure are still unknown, but his fans advocated for the return of el-Zant. According to one of the stories heard by the author, in a number of mosques in Kazan, in which Kamal el-Zant gave sermons and where he was well remembered, they even specially put out a hat after Friday prayers so that believers could “chip in” for the return of the Arab preacher back to Kazan. Ultimately, Kamal el-Zant returned to Kazan. It cannot be ruled out that I have other goals and objectives than just working as a doctor. The apartment was provided to him by the parish of the Ometlelyar mosque, which was subsequently closely associated with the Cultural Islamic Center “Family”, to which el-Zant would also be related.
In the second half of the 2000s, the popularity of Kamal el-Zant began to grow, which was associated with the beginning of mass accessibility of the Internet at that time, the emergence of social networks, which ensured the widest possible popularization of his sermons and lectures. By his own admission, he was soon offered to publish books, fans sponsored the opening of his personal website (www.kamalzant.ru) and began to replicate his performances on CDs and DVDs. Success was assured. In 2007, his first book, “Tell Me About Faith,” was published (later reprinted several times).
Following this, his second book “Morals of a Muslim” (2010-2011) was published in 3 volumes, and both books were given a positive review by the Mufti of Tatarstan Gusman Iskhakov and other religious figures. These two books of his became very popular, were well reprinted, and audio versions of the books were also released. Let us add that even now books can be purchased in Muslim bookstores in Tatarstan without much difficulty, despite the fact that the situation for Kamal el-Zant will change later.
Largely after Kamal el-Zant's speeches appeared in print, it was possible to get acquainted with his views in more detail. It was just that before this it was difficult: everyone knew that there was an Arab preacher who spoke in mosques in Russian with incendiary sermons, but little was known about their content. And after that, sharply critical reviews began to be heard from the Tatar imams. Tatar theologian Farid Salman was the first to raise the question of the content of Kamal el-Zant’s books: “ Here's a recent example. With the personal approval of Mufti G. Iskhakov, the book “Tell me about the Faith” by Kamal el-Zant, recently a Lebanese, and now a Russian citizen, was published. The book is riddled with ridicule of us Tatars. It turns out that we are performing hajj to the Bulgars, we have some special “saint” Khidr Ilyas, who comes out of the grave (!) and helps those who ask him for something. The book, I think, was written, not without intention, in a language that even a villager with a very poor command of Russian can perfectly understand. All this is accompanied by copious quoting of Quranic verses. The author aims to program Muslim Tatars and, above all, rural residents for specific goals. After all, it is in the countryside that the original purity of Tatar Islam is still preserved. In general, we are wrong, and Tatar Islam is not the same. But Mufti G. Iskhakov liked the book. In the preface to the book, he writes: “The proposed book is an excellent work by the author Kamal el-Zant for those who want to be established in their faith, as well as for those who stand on the path of searching for the truth.” Comments, as they say, are unnecessary...»
One of the reviews pointed out that in the book “Tell me about the Faith” (2007), Kamal el-Zant gives an anthropomorphistic interpretation of the attributes of Allah, unacceptable from the point of view of the Hanafi madhhab and more characteristic of the Wahhabis: “ The author, relying on a literal understanding of the sacred texts of Islam, argues that Allah has a specific place in heaven. At the same time, he says that the sky is everything that is above us, and it is limitless.All this essentially coincides with the opinion of representatives of the Wahhabi teachings. And this contradicts the traditional Sunni view that God exists without place, without image and without direction, for He Himself is the creator of place and space» .
Chairman of the Council of Ulema of the Spiritual Administration of Muslims of the Republic of Tatarstan Rustam Batrov drew attention to the fact that in his book “Tell me about the Faith” (2007), Kamal el-Zant attributes the founder of the madhab (religious and legal school in Islam) to Abu Hanifa (699-767), whom Muslims of Tatarstan adhere to the words about a three-part definition of the Islamic faith (conviction with the heart, confirmation with the tongue and execution by actions), which is a distortion and does not correspond to reality (from Batrova’s point of view, Abu Hanifa did not require the execution of actions as confirmation of faith for Muslims). Batrov believes that the inclusion of this postulate in the definition of the Muslim faith is more necessary for the Wahhabis, since it is they who, by the need to confirm their faith by actions, mean committing terrorist attacks: “ We in Tatarstan have also taken this path. And it looks like this: a three-part definition of faith - takfir - terrorist attack. The first two stations have been passed. Recent events in Nurlat(an attempt to blow up a police car) show that disembarkation has begun at the third, final station“- writes Batrov in a critical article about Kamal el-Zant’s book.
However, further criticism of Kamal el-Zant began to gain even greater momentum, taking on a serious character. On January 30, 2011, on the republican television channel “Tatarstan - New Century” (TNV) in the “7 Days” program, a video was shown in which Kamal el-Zant and the imam of the Kazan Enilar mosque Shavkat Abubakirov were shown as supporters of Wahhabism. All this happened against the backdrop of dramatic personnel changes in the Spiritual Administration of Muslims of the Republic of Tatarstan: on January 13, 2011, Gusman Iskhakov left the post of mufti, and he was replaced by a staunch opponent of Wahhabism, Ildus Fayzov, who began to pursue a policy of de-Wahhabization. Iskhakov, who patronized el-Zant, could no longer help the Arab preacher. Moreover, it turned out that el-Zant misled the Muslims of Tatarstan by earlier declaring that he was an employee of the dagwat (propaganda) department of the Muslim Spiritual Directorate of the Republic of Tatarstan. Having carefully looked through the muftiate’s staffing table, Ildus Fayzov did not find Kamal el-Zant’s employee anywhere. The latter's attempt, together with Imam Abubakirov, to prosecute the republican TV channel for libel under Article 129 of the Criminal Code of the Russian Federation, which showed both of them as propagandists of Wahhabism, did not yield results.
On June 16, 2011, the Council of Ulema of the Spiritual Administration of Muslims of Tatarstan recognized the book of Kamal el-Zant “Tell me about the Faith” (2007), as well as the books of several other authors, as inconsistent with the traditional Tatar Islam of the Hanafi madhhab. Nevertheless, he continued his missionary work, giving lectures in various mosques in Tatarstan, without having any certificate or permission to do so. In fact, it was illegal, underground work. As the researchers note, “ Having no theological education (only in 2008 he entered the Islamic University Al-Jinan in Lebanon, where he studied by correspondence), largely self-taught, he gained a certain popularity among urban Tatar youth. His sermons were based on the idea of pan-Islamic unity, according to which adherents of any movement in Islam are true Muslims. In practice, this resulted in the fact that his lectures were attended by representatives of various Islamist movements» .
Experts drew attention to the activities of the Regional Public Organization “Cultural Islamic Center “Family” (president - Rafael Aflyatunov, who is also involved in the hotel business in Kazan, he owns the Gulf Stream Hotel), located in Kazan and having a representative office in Vysoka Gora (the regional center is 19 km from Kazan). The Family Center (Kazan, 2nd Azinskaya St., 1v) was registered on June 24, 2011, whose activities were identified with the ideology of the Muslim Brotherhood. At the same address is the Kazan mosque “Ometlelyar”, in which the Arab preacher also regularly gave lectures. Researchers consider the mosque itself to be one of those around which Islamists group. In 2012, Kamal el-Zant began working as vice president of this “Family” center, which published the “Strong Family” newspaper in Russian and Tatar. Ultimately, the regional authorities of Tatarstan finally realized where his missionary activities among Tatar youth were leading, measures were taken: the “Family” center was liquidated as a legal entity by a decision of the Sovetsky District Court of Kazan on October 12, 2012 (based on violation of federal law “ About public associations": the "Family" center is registered as a public organization and is engaged in religious activities). The president of the “Family” center, Rafael Aflyatunov, tried to fight off the attention of the security forces, even made an open appeal to the Minister of Internal Affairs of Tatarstan Artem Khokhorin, in which he did not hide the fact that in the organization “ different people work and who do not share the actions of our spiritual leaders, and those who were fired from the Muslim Spiritual Directorate, and those who were forced to resign as imams of mosques" And " It’s impossible to force them all into one Mashab, to dictate to them how to behave", but it had no effect.
The surge in terrorist activity in Tatarstan, during which on July 19, 2012, the mufti of Tatarstan Ildus Faizov was wounded, and the prominent Muslim theologian Valiulla Yakupov was shot to death near the entrance of his house, followed by special operations by security forces against terrorists, raised the question of the need to stop the activities of preachers who have no any official status in the system of the Muslim Spiritual Board of the Republic of Tatarstan and who firmly do not comply with the requirements for following the Hanafi madhhab adopted in Tatarstan. Despite Kamal el-Zant's repeated attempts to emphasize that he himself does not and never spoke critically against the madhhab of Abu Hanifa (699-767), there was no trust in his words. In the end, the times when Arab preachers could operate freely in Tatarstan were ending. Kamal el-Zant was made clear about this, and he realized that this could have consequences for him. And it would be easier to leave Russia back to his home in Lebanon, especially since he retained his Lebanese citizenship.
It is noteworthy that El-Zant’s last public appearance was participation in the same “7 Days” program on the TNV channel in January 2013, which 2 years earlier had shown a video where the Arab preacher was shown as a proponent of Wahhabism, which is why he sued unsuccessfully. For almost two hours in the broadcast studio, Kamal el-Zant had a conversation with the general director of TNV and the host of the “7 Days” program, Ilshat Aminov, and the then chairman of the Council of Ulema of the Muslim Spiritual Directorate of the Republic of Tatarstan, Rustam Batrov (now he is the first deputy mufti of Tatarstan): this, as it turned out, became a farewell speech by an Arab preacher in Russia, not in a mosque, but in a TV channel studio in front of a much larger audience. Probably, the organizers of this entire event in this way appealed to the large mass of fans of el-Zant, showing their spiritual idol as a supporter of loyalty to government bodies and the Muslim Spiritual Board of the Republic of Tatarstan. As the press wrote, “ on the one hand, some radical adherents expected fiery speeches from him in defense of Muslims(after the terrorist attack on July 19, 2012, mass detentions of Muslims took place in Kazan, although later everyone was released - approx.), and on the other hand, the security forces began to suppress any protests quite harshly". El-Zant himself did not indicate his position on this matter at all at that time, in some ways probably disappointing his ardent supporters, who were expecting a call and loud statements from him. As a result, after the “Family” center began to close in 2012 (note that despite the liquidation of the organization as a legal entity, the publication of the “Strong Family” newspaper, Muslim calendars and books of imams associated with this organization will continue) Kamal el-Zant himself began to realize that it would be better for him to leave Russia. In the new established conditions of control over the religious sphere in Tatarstan, there is no place for self-proclaimed and alternative preachers. It is obvious that el-Zant will not be able to preach traditional Islam, and does not know it. Then this will not be consistent with his previous image, with his published books, in which he spoke critically about the religious traditions of the Tatar people. It would be easier and safer for him to leave Tatarstan. And on January 14, 2013, Kamal el-Zant left Russia for Lebanon with his family. In his homeland, he works in his main specialty - as a doctor.
Assessing the activities of Kamal el-Zant, it should be noted that his role and his place in the modern history of the Islamic Ummah of Tatarstan lies in the fact that of all the Arab preachers who came to Tatarstan, he had the greatest influence on the Muslims of Tatarstan. Firstly, he occupied the niche of a Russian-speaking preacher, of which there are not many in Tatarstan: the vast majority of imams in the region, even the most popular ones, speak predominantly in the Tatar language to an audience of believers, while El-Zant attracted to his side those who either poorly understood the Tatar language, or did not know it at all (the percentage of Russified Tatars in Kazan is very high). Moreover, thanks to his oratorical talent and well-trained voice, when during a sermon he starts shouting, clearly warming up the Muslim audience listening to him, he gained fame as a charismatic preacher who knows how to “ignite” the crowd. To be honest, there is no second such Russian-speaking preacher in Tatarstan yet. Secondly, Kamal el-Zant managed to attract Muslims of different directions of Islam to his side: from Hanafis to Hizb-ut-Tahrirov and Wahhabis. All this fit into the ideology of the Muslim Brotherhood, which was based on the principle of pan-Islamism: it doesn’t matter what your ideological preferences are, the main thing is that you are a Muslim, and all Muslims should be brothers to each other. Only this was usually followed by action. And the events in Egypt showed this when the Muslim Brotherhood took an active part in the “Arab revolution.”
Books, audio and video discs with sermons by Kamal el-Zant are still freely sold in Tatarstan; he is actively republished by the Risala publishing house in Nizhnekamsk, which publishes the works of foreign Wahhabi sheikhs, i.e. Even the physical absence of an Arab preacher in the region does not mean that his legacy is not claimed by those of Muslims who share his beliefs.
In 2015, Kamal el-Zant’s master’s thesis on the topic “Morals of the Muslim Family in the Noble Quran” was published in Nizhnekamsk, defended in Lebanon as a separate book in Russian. Those. the author has not been in Russia for 2 years, and his works are published by his followers and sympathizers. And although there is no direct relationship between the sermons of Kamal el-Zant and the terrorist activity of Islamic radicals in Tatarstan, el-Zant and local Tatar preachers like him, adhering to a non-traditional branch of Islam for Russia, managed to create favorable soil for the expansion of the presence of Islamic radicalism.
Notes:
1. At-Turki Majid bin Abdul Aziz. Saudi-Russian relations in global and regional processes (1926-2004) - M.: Progress Publishing House LLC, 2005. - 416 p.
2. Batrov R. We are being fooled for a reason // "Islamic Portal", February 28, 2011. URL: http://www.islam-portal.ru/communication/blog/Batrov/97.php (Free access)
3. Vatoropin A.S. Islamist movement in modern Russia: genesis, characteristic features and development prospects // Sociological Journal. - 2013. - N2. - p.97-110
4. In Tatarstan, a list of Muslim books is named “outside the law” // “Arguments and Facts” (Kazan), June 16, 2011. URL: http://www.kazan.aif.ru/society/details/426816 (Free access)
6. Kamal el-Zant. Tell me about Vera. - Kazan: Publishing house "Idel-Press", 2007. - 528 p.
7. Kamal El Zant. Tell me about Vera. 2nd edition, corrected and expanded. - Kazan: Publishing house “Idel-press”, 2009. - 544 p.
8. Conference “Muslim Brotherhood in Russia: penetration, nature of activity, consequences for the country’s Muslim community” // Muslim World. - 2014. - N3. - p.151-153
9. Minvaleev A. The preacher of “non-traditional” Islam left Kazan // “BUSINESS Online”, January 29, 2013. URL: http://www.business-gazeta.ru/article/74043/ (Free access)
10. Appeal from the “Cultural Islamic Center “Family” to the Minister of the Ministry of Internal Affairs of the Republic of Tatarstan // “Voice of Islam”, August 15, 2012. URL: http://golosislama.ru/news.php?id=10788 (Free access)
11. “It is no longer possible to deny the penetration of religious fundamentalism into the republic”: interview with acting. Mufti of Tatarstan Ildus Fayzov // “REGNUM”: February 8, 2011. URL: http://www.regnum.ru/news/fd-volga/tatarstan/1372865.html (Free access)
12. Podtserob A.B. Russian-Arab relations: the impact of the Islamic factor // Russia and the Islamic world: history and prospects of civilizational interaction. Collection of articles and materials of the International scientific and practical conference dedicated to the 120th anniversary of Karim Khakimov (March 24-26, 2011). - Ufa: Vagant, 2011. - pp. 127-132
13. Polyakov K.I. Arab East and Russia: the problem of Islamic fundamentalism. Ed. 2nd, stereotypical - M.: Editorial URSS, 2003. - 160 p.
14. Postnov G. Tatar Muslim brothers are going underground // Nezavisimaya Gazeta, November 15, 2011. URL: http://www.ng.ru/regions/2011-11-15/1_tatarstan.html (Free access)
15. Review of Kamal El Zant’s book “Tell me about Faith” (Kazan: Idel-Press Publishing House, 2007. - 528 pp.) // Author’s archive.
16. Salman F. The future of Tatar Islam // Confessional factor in the development of the Tatars: conceptual studies. - Kazan: Institute of History. Sh. Mardzhani AN RT, 2009. - pp. 194-204
17. Suleymanov R.R.. Arab preachers in Tatarstan at the end of the 20th - beginning of the 21st centuries: ways of penetration, activities, consequences // Ural Oriental Studies. Vol. 5. - Ekaterinburg: Ural University Publishing House, 2013. - P. 200
18. On November 11, 2010, in Chistopol, local terrorists attempted to blow up the car of the head of the Center for Countering Extremism of the Ministry of Internal Affairs for the city of Chistopol. Then the group of organizers of this terrorist attack, which fortunately ended without casualties, went to the Nurlatsky district of Tatarstan, where they settled in the forest near the village of Novoye Almetyevo. There, the militants (Ruslan Spiridonov, Albert Khusnutdinov, Almaz Davletshin) tried to create a permanent camp (a dugout was dug, a solid arsenal of weapons was prepared, including even grenade launchers, food). However, on November 24, 2010, the militants were discovered by a local game warden, who initially mistook them for poachers. They opened fire on him, but he managed to get to the village and inform the Ministry of Internal Affairs. After this, on November 25, 2010, the Ministry of Internal Affairs and special forces from military unit N5598 carried out a special operation to neutralize the terrorists: they came out of the forest and entered the territory of the village of Novoye Almetyevo, where they hid in one of the houses. As a result of the special operation, the armed militants were eliminated. The events that took place in the Nurlat district of Tatarstan were called the “Nurlat syndrome,” the essence of which was that the Islamists of Tatarstan were moving from propaganda to active actions in the form of terrorist attacks.
-- [ Page 1 ] --
Kamal El Zant
MORALS OF A MUSLIM
Part one
Approved by the Mufti of the Republic of Tatarstan,
Iskhakov Gusman hazrat
Preface
In the name of Allah, the Gracious, the Merciful!
Allah Almighty indicated that His prophet is
a great example for believers:
(21). There was a wonderful example in the Messenger of Allah
for you, for those who hope in Allah and the Last Day
and remembers Allah abundantly.(33:21)
Therefore, we Muslims should try to be like the Prophet Muhammad, Allah, both externally and morally, because Allah Almighty praised His prophet because of his great character:
(4). Truly, your character is excellent. (68:4) And Muhammad, Allah, said: “I was raised by my State of God, peace and blessings be upon him, and He did it perfectly.”
Based on this, we believe that the book “Morals of a Muslim” in its first part is important and relevant, since it helps to become familiar with the main morals on the basis of which a Muslim builds his relationship with both Allah Almighty and people. And we hope that the series will continue.
This work is also worthy of attention because it touches upon universal human problems of morality, education and spiritual development.
It is important to note that the material from beginning to end is supported by excerpts from the Quran and Sunnah of the Prophet, Allah, and His blessings and blessings are also enriched with parables and examples from everyday life, which allows the reader to more consciously perceive the material, taking into account the realities of modern life with its vices and problems.
Morals of a Muslim This material can be recommended for a wide range of readers, including imams during sermons, for teachers and students of religious educational institutions, as well as for everyone interested in the foundations of Islam, its values and issues of Islamic ethics.
Chairman of the Muslim Spiritual Board of the Republic of Tatarstan, Mufti Gusman Hazrat Iskhakov Kamal El Zant. Morals of a Muslim Review In the name of Allah, the Gracious, the Merciful!
What is the meaning of all the heavenly religions that were given to the great prophets from Adam to Prophet Muhammad, Allah? Their meaning is to correct the morals of both each individual and the society as a whole. This is precisely why prophets were sent, to be an example of moral behavior for people and to explain the revelations of Allah Almighty.
We see from history how entire nations were destroyed due to their ignorance, how entire civilizations were destroyed due to the loss of moral values. Such peoples include the people of Lut, the Mayan civilization, the people of Pharaoh, etc.
Today, although we live in a technologically advanced and information-equipped 21st century, we are moving away at the same speed from moral origins, from the teachings of the prophets. There is a spiritual and moral decomposition of society. Families are breaking up, children are being thrown onto the streets. Nobody needs our elderly parents.
Fortunately, today society talks a lot about this, the media writes and talks a lot, and this problem is discussed at the highest levels.
Islamic norms of moral behavior are a great contribution both to the education of society and the younger generation. Therefore, I believe that the book by Dr. Kamal El Zant “Morals of a Muslim”, using evidence from both the Koran and Sunnah, and logical reasoning, will be useful for Muslims who want and are trying to improve their morals, as well as for all readers who they want to understand Islam not only by how “they talk about it,” but purely from the internal and deeply moral side.
– – –
Praise be to Allah, who gave me the opportunity to meet you again and tell you something useful.
I believe that this book “Morals of a Muslim” is a continuation of the previous book “Tell me about faith”, since we have already found out that faith is conviction in the heart, recognition with the tongue and confirmation by deeds. And, precisely, the morals and behavior of a Muslim confirm his beliefs and are a mirror of his faith.
The topic of morals is very relevant today because:
Firstly, in the age of the Internet and satellite television, the world has become a small village, and this makes it easier for us to be influenced by different cultures that it can sometimes be difficult to distinguish the good from the bad in this flow of information. Therefore, we need guidance by which we can distinguish good from bad and protect ourselves from other people's worldviews.
And we, Muslims, do not need to go far, since we have the Koran and the sayings of the prophet, Allah, in which there is blessing upon him and greetings
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of the companions and famous scholars of Islam, consisting of eleven volumes.
I would like to express my recognition and gratitude to Mufti Gusman Hazrat for his feedback and to Yunusov Ramil Hazrat and Zinnurov Rustem Hazrat for their assistance. May Allah grant them all more strength and opportunity to continue their service towards the spread of Islam and the improvement of the condition of Muslims.
I also want to thank my sister, who made stylistic amendments to make the book more literate and understandable, and everyone who contributed to the publication of this book.
As you noticed, this is only the first part, which talks about the fundamental morals of a Muslim and some of the bad qualities opposite them, and by the will of Allah we will continue to talk about other morals.
May Allah grant that this book, by His Grace, turns out to be useful for you, and if you find any shortcomings in it, it is my fault. Therefore, I ask Allah’s forgiveness and your apologies in advance.
General questions General questions The importance of good behavior Unfortunately, some Muslims like to divide religion into important and unimportant issues, supposedly, for them the most important and important thing is aqida (belief), and morality is not of fundamental importance. For others, it is more important to be an ideologically developed Muslim, understand politics, etc.
The importance of good behavior is indicated by:
1) Of course, belief is the foundation of our religion, without which it cannot be built, but belief and morality are closely related, since true faith should not remain in the soul, but should influence a person’s behavior and morality. And this connection is indicated by the following sayings:
Muhammad, Allah, said: “Let the one who believes in Allah and the Last Day not harm his neighbor, and let the one who believes in Allah and the Last Day give a good welcome to his guest, and let him who believes in Allah and the Last Day speak good or remain silent.”
Muhammad, Allah, said: “The most perfect faith bless him and greet him.”
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Nick. Even before this companion asked the question, Muhammad, Allah, said:
bless him and greet him
-Have you come to ask me about piety?
- Yes, O Messenger of Allah.
- Piety is good behavior. An abomination is what Kamal El Zant is. The morals of a Muslim 1 boil in your chest, and you do not want people to know about him.
This is the human nature with which he is created. Allah Subhanahu wa Tagala created us pure. And this purity stings him when he wants to do something bad. If you look around to see if someone sees you and your heart is beating, know that you are doing something bad.
4) One of the goals of religious rituals is to improve morality.
Prayer.
(45). Read what is revealed to you from the Scripture and perform prayer. Truly, prayer protects from abomination and reprehensible. But remembering Allah is much more important, and Allah knows what you do. (29:45) It is impossible for you to perform the fivefold prayer and remain rude or continue to use foul language. If prayer does not affect you, then check what you are doing: praying or doing gymnastics.
Allah Subhanahu wa Tagala said:
(103). Take offerings from their property to purify and uplift them. Pray for them, for your prayers are peace for them. Verily, Allah is Hearing, Knowing. (9:103) What to cleanse yourself from? From greed, from envy.
(183). O you who believe! Fasting is prescribed for you, just as it was prescribed for those before you, so that you may fear God! (2:183) The Prophet, Allah, said: “If a person does not stop lying, God bless him and greet him.”
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Among the members of my community, it will be the one who brings with him prayers, fasts and zakat on the Day of Resurrection, but (it turns out that) he insulted this one, slandered this one, appropriated the property of this one, shed the blood of this one and hit this one, and then (that -something) from his good deeds will be given to this and (something) to this, and if the stock of his good deeds runs out before he is able to pay off (with everyone), then from the sins (of those offended by him) they will take (something) and lay it on him, and then he will be cast into Hell!”
One day, the companions said that a certain woman fasted a lot and said extra prayers, but she was harming her neighbors.
Muhammad, Allah, said:
bless him and greet him
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It was the Koran." And thus, it turns out that the Koran is the Book of great morals.
7) Many verses of the Koran talk about morals.
Morals of believers (which emphasizes the connection between faith and morals):
(1). Happy are the believers, (2). who are humble in their prayers, (3). who shy away from idle talk, (4). who pay zakat, (5). who protect their genitals, (6). except from their wives and what their right hand has possessed, for they will not meet reproach, (7). and whoever strives for this, they are already transgressors (8). who honor their powers of attorney and contracts, (9). who keep their prayers - (10). they are the heirs, (11). who inherit Paradise, they will remain there forever.
Another sura describes the morals of those who read namaz, which emphasizes the connection between namaz and morals:
(19). Verily, man was created impatient (20). restless when trouble touches him (21). and stingy when good touches him.
(22). This does not apply to those who pray, (23). who regularly perform their prayers, General Questions 1 (24). who allocate a certain share of their property (25). for those who ask and the needy, (26). who believe in the Day of Retribution, (27). who tremble at the torment of their Lord, (28). for torment from their Lord is not without danger, (29). who protect their genitals from everyone, (30). except their wives and slaves, whom their right hands took possession of, for which they do not deserve blame, (31). whereas those who desire more than this are criminals;
(32). who keep what is entrusted to them and keep contracts, (33). who are steadfast in their testimony (34). and who guard their prayers.
(35). They will be honored in the Gardens of Eden.
Another sura describes the qualities of the servants of the Merciful:
(63). And the servants of the Merciful are those who walk humbly on earth and, when the ignorant speak to them, say: “Peace!”
(64). And those who spend their nights before their Lord, worshiping and standing.
(65). And those who say: “Our Lord, turn away the punishment of Gehenna from us! After all, her punishment is a disaster!
(66). Truly, she is bad as a stay and a place!
(67). And those who, when spending, do not waste or skimp, but are evenly balanced.
(68). And those who do not invoke another deity with Allah, and do not kill a soul forbidden by Allah, except by right, and do not commit adultery. And whoever does this will meet retribution.
(69). His punishment will be doubled on the Day of Resurrection, and he will remain humiliated therein forever, Kamal El Zant. Morals of a Muslim 1 (70). except for those who converted and believed and did a good deed, with this Allah will replace their evil deeds with good ones;
verily, Allah is Forgiving, Merciful!
(71). And whoever turns and does good, then, verily, he turns to Allah with correct conversion.
(72). And those who do not testify crookedly, and when they pass by idle talk, they pass by with dignity.
(73). And those who, when you remind them of the signs of their Lord, do not prostrate themselves deaf and blind to them.
(74). And those who say: “Our Lord! Give us from our wives and offspring coolness of eyes and make us an example for the God-fearing!”
(75). They will receive the Highest place as a reward for what they endured, and will be greeted there with greetings and peace - (76). staying there forever. It's wonderful as a stay and place!
(77). Say: “Allah would not have cared for you but for your call. You declared it a lie, and now it will be inevitable for you.” (25:63–77)
In the following verses, Allah Subhanahu wa Tagala speaks of a good attitude towards parents, relatives, children, and others:
(23). And your Lord decided that you should not worship anyone other than Him, and be a good deed to your parents. If one of them or both of them reaches old age, then don’t tell them - phew! and do not shout at them, but speak a noble word to them.
(24). And bow before them both the wing of humility out of Mercy and say: “Lord! Have mercy on them, as they raised me when I was little.”
(25). Your Lord knows better what is in your souls if you are virtuous.
And truly, He is Forgiving to those who turn!
(26). And give to a relative what he owes, and to the poor, and to the traveler, and do not waste it recklessly - General Questions 1 (27). After all, spendthrifts are the brothers of the shaitan, and the shaitan is ungrateful to his Lord.
(28). And if you turn away from them, seeking the mercy from your Lord for which you hope, then tell them a light word.
(29). And do not make your hand tied to your neck and do not expand it with all its extension, lest you remain blamed and pitiful.
(thirty). Verily, your Lord extends provision to whomever He wills, and distributes it. Verily, He Knows and Sees about His servants!
(31). And do not kill your children for fear of impoverishment:
We will saturate them and you; Truly, killing them is a Great Sin!
(32). And do not approach adultery, because this is an abomination and a bad road!
(33). And do not kill the soul that Allah has forbidden except by right. And if someone was killed unjustly, then We gave power to his loved one, but let him not be excessive in killing. Indeed, he was helped.
(34). And do not approach the orphan’s property except with what is best until he reaches his maturity, and fulfill contracts faithfully, for they will ask about the contract.
(35). And be faithful in your measure, and weigh with right scales. This is better and more beautiful in terms of results.
(36). And do not follow what you have no knowledge about: after all, hearing, sight, heart - they will all be asked about it.
(37). And do not walk proudly on the earth: after all, you will not drill through the earth and reach the heights of the mountains!
(38). The evil of all this is abominable to your Lord.
(39). This is what the Lord instilled in you out of wisdom, and do not betray another deity with Allah, otherwise you will be cast into hell, blamed, despicable! (17:23–39) Surah “Rooms” (No. 49) also speaks about the morals of Muslims.
Kamal El Zant. Morals of a Muslim And in the Koran there are a lot of verses listing the morals of Muslims. And Allah Subhanahu wa Tagala always connects worship and faith with morality, because they cannot be separated from each other.
I want to quote one verse in which faith, worship and morality are connected and attributed to the same people:
(177). Piety does not consist in turning your faces towards the East and West, but piety lies in whoever believes in Allah and the Last Day and the angels and the Scripture and the prophets and gives property despite loving him , loved ones, and orphans, and the poor, and travelers, and those who ask, and for the (freeing of) slaves, and persevered in prayer, and paid zakat - and those who fulfill their covenants when they make them, and those who are patient in misfortune and disaster and in times of trouble, - these are those who were truthful, these are the God-fearing ones. (2:177) The first component of piety is faith (in Allah, and the Last Day, and the angels, and the Scripture, and the prophets). The other two are worship and morality.
8) Some people ask: why are there sharp transitions in the Quran: from story to prayer, from prayer to morality, etc. And some even accuse the Koran of lacking structure. The Koran does not have the structure that these people would like: an introduction, a table of contents, a chapter of morals, a chapter of faith, because if there was such a thing, then everyone would choose what to read according to their passions. Allah seems to say: “What do you want? Islam?! Islam is everything: faith, stories, morals, worship. Your whole day is structured like this - everything is interconnected. And there is great wisdom in this.”
Imagine, the head of divorces. One does not want to read about it, but he is interested in reading about the children of Israel, and he chooses only what he wants and lives according to it. And the Koran forces us to read everything. Islam is not only stories and not only worship, it is all-encompassing.
9) The role of great morals in calling General Questions 1 people to Islam cannot be ignored, because the first thing people pay attention to is not religion or religious rituals, but precisely your attitude towards them and your behavior.
And this is clearly seen in the story of Yusuf, peace and mercy from Allah, when they put him in prison, and two young men were sitting with him. What prompted the young men to turn to Yusuf, peace and mercy of Allah be upon him, with a request to clarify their dreams? It was his behavior towards them and his disposition.
(36). And two young men entered the prison with him.
One of them said: “Look, I see myself squeezing wine,” and the other said: “Look, I see myself carrying bread on my head that birds eat... Tell us the interpretation of this. Tell us the interpretation of this, for we consider you one of the righteous.” (12:36) Likewise, we today, especially when there is a powerful information struggle that creates a frightening impression of Islam (Islamophobia), must remove this fear by our behavior with people and our good behavior.
History proves that through great morals, Islam spread to many countries of the world, such as the countries of Africa and Asia (in particular, China), where it was not troops who went, but Muslim traders, who with their morals attracted the attention of local residents to Islam and as a result many residents of these countries converted to Islam.
Features of the moral system in Islam
1) The source of good behavior is the Koran and the sayings of the prophet. Some say: “What kind of good behavior is this in yours?” Allah bless him and greet him.
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noe) but also sitting at the table with them, then for me there is no choice but to leave.
Some people believe that shyness and jealousy are absolutely negative qualities, but Islam looks at it differently.
2) Islam is a religion that embraces all aspects of good behavior. Nothing is missing from it. And it gives criteria and rules for a highly moral attitude towards Allah, towards oneself, towards parents, towards loved ones, neighbors, society, and the state.
The law of good behavior in Islam defines norms regarding all aspects of human life.
And Allah Almighty said:
(89)....We have sent down the Scripture to you to clarify all things, as a guide to the straight path, mercy and good news for Muslims. (16:89)
3) Good behavior in Islam is universal for all peoples, nationalities, countries and at all times.
And if we all live according to the Koran, then we will not have differences, because the Koran unites everyone. And this feature of the moral system is based on the features of the entire religion of Islam, which is suitable for any time, people and locality. Therefore, one should never say that these are supposedly Arab traditions and they are not suitable for Europeans. General issues 1 as some sometimes, unfortunately, say in order to justify themselves for not following the norms of Islam.
Also, morals in Islam do not depend on time. Allegedly, before it was impossible to deceive, but today those who do not deceive are accused of being out of touch with reality, and there is no place for this in society.
4) Islam, at its core, occupies the golden mean. Islam does not say that you need to forgive to such an extent that if you are hit on one cheek, you need to offer the other.
(39). And those who are offended seek help.
(40). And the reward of evil is evil like it. But whoever forgives and makes peace, his reward is with Allah. He doesn’t like unjust people!
(41). And whoever seeks help after an insult, there is no reproach for them.
(42). The reproach is only for those who offend people and commit crimes on earth without right. For these, the punishment is painful!
(43). But, of course, the one who endures and forgives... Truly, this is out of firmness in deeds. (42:39–43)
But Islam does not say that everyone needs to be punished. In this regard, Islam occupies the golden mean:
someone needs to be forgiven, and someone needs to be punished. It is better to forgive someone who repents from the heart. And the one who abuses forgiveness must be punished.
Regarding generosity, Islam says: do not extend your hand to such an extent that you leave nothing for yourself, and do not press it to your neck that it is not possible to take even a penny from you. Be in the middle: not to the point that your family is starving and you give to everyone, and not to the point that you always complain that there is no money.
(29). And do not make your hand tied to your neck and do not expand it with all its extension, lest you be punished by Kamal El Zant. The morals of a Muslim are despicable and pathetic. (17:29) This is one of the characteristics of good behavior in Islam that balances everything.
5) Responsibility for violation of good morals lies with everyone collectively and each individual. Allah Subhanahu wa Tagala says:
(38). Every soul is a hostage to what it has acquired...(74:38) If someone behaves incorrectly, I will not be responsible for it - it is not my fault. Even if it is my brother, I should not be responsible for him. Everyone is responsible for their actions. He deceived - he is responsible. But lest I be indifferent to what my brother does, the consequences of his sin can affect me as well. This is for me to react.
(25). Fear the trial that will befall not only those of you who are unjust. And know that Allah is Mighty in punishment! (8:25) And this is where Islam diverges from the concepts of democracy and human freedom. Islam gives a person freedom, but when his choice affects others, this is no longer freedom. Islam will not spy and monitor whether anyone is drinking in their home.
But if a person leaves the house drunk, Islam will stop him.
This is freedom: if you want to sin, you will be responsible for it on the Day of Judgment. But it is not permissible for your actions to negatively affect others.
6) By observing the moral norms of Islam, treating his parents, his wife well, cleansing his body, etc., a Muslim worships Allah. And for this he will be rewarded in this life and in the next.
Allah Subhanahu wa Tagala said:
(97). We will certainly give the believing men and women who acted righteously a wonderful life and reward them for the best of what they did. (16:97) General Questions And thus Islam always imparts a sense of spirituality to legislation.
7) Only Allah controls good behavior. It is through fearing God that we behave in a good manner:
Allah sees and hears me.
Allah Subhanahu wa Tagala says:
(7). And if you speak loudly, then He knows both the secret and the more hidden. (20:7) Therefore, regardless of where a Muslim is, among acquaintances or strangers, among good or bad, he always monitors his morals.
Some, unfortunately, change their behavior depending on the environment, for example, among well-behaved people, he watches his language and always says “Subhanallah”, “Alhamdu lillah”, and as soon as he finds himself in a bad environment, he is ready to curse and speak obscenely .
8) Good behavior in Islam remains within the capabilities of a person. Allah does not impose on us what we cannot do. If some behavior is required of me, then I have the power to do so. Allah Subhanahu wa Tagala says:
(286). Allah does not impose on a person beyond his capabilities. He will receive what he has acquired, and what he has acquired will be against him. (2:286)
9) All moral norms are easy for a person, as long as there is a desire to follow them. Allah Subhanahu wa
Tagala says:
(78). Strive in the path of Allah in the right way. He chose you and did not make any difficulty for you in religion. This is the faith of your father Ibrahim (Abraham).
He (Allah) called you Muslims before and here (in the Quran) so that the Messenger would be a witness about you, and you would be witnesses about people. Perform namaz, pay zakat and hold fast to Allah. He is your Patron.
How wonderful is this Patron! How wonderful this Assistant is! (22:78) Kamal El Zant. Morals of a Muslim
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what you didn’t have from birth can be acquired:
“Verily, knowledge is acquired through seeking, and meekness through dissimulation.”
That is, first you pretend - you learn to be meek, if you continue to behave this way, you will become meek. This means that you can accustom yourself to good behavior.
Thus, Islam recognizes that there are some morals that are innate, but even these are acquired through desire.
Umar ibn Khattab, may Allah be pleased with him, was distinguished by his cruelty before Islam. He buried his daughter alive, and this was a common thing for the ignorant Ara General Issues of the Vii Peninsula. But what kind of person did Umar ibn Khattab become after accepting Islam?
“Once, when Umar ibn Khattab, may Allah be pleased with him, was the caliph (leader of the Muslims) and was walking through the city at night to see how people lived in his city, he heard the crying of children coming from one house. He approached and saw a woman boiling stones in a cauldron, and children were screaming nearby. Umar ibn Khattab, may Allah be pleased with him, approached this woman and said:
- Why are you deceiving them?
“But I have nothing to feed them.” I pretend to make soup until they fall asleep.
– Does the Caliph know about you? - asks Umar ibn Khattab, may Allah be pleased with him.
- What a caliph! Does he care about us?!
Umar ibn Khattab, may Allah be pleased with him, quickly returned to his place and ordered bags of flour, honey and butter to be lifted onto his back. His assistant asked, perplexed:
– Raise it on you or on yourself?
- Pick it up on me. You won’t bring up my sin on the Day of Judgment!
And the man who once buried his daughter alive, having become caliph, carried bags of food to the poor people.
He came to that woman, kneaded the dough himself and said to his assistant:
“I won’t leave here until I see the children who were crying before laugh.”
The woman said:
- How good it would be if you were the caliph, and not that Umar who knows nothing about us.
To this, Umar ibn Khattab, may Allah be pleased with him, replied that in the morning she should come to the Caliph and take what was due to her.
Kamal El Zant. Morals of a Muslim The next day, this woman came to the caliph and realized that this was the man who had prepared the dough for her. She was afraid, but Umar ibn Khattab, may Allah be pleased with him, asked how much she needed to give her so that she would forgive him. After that, he gave her the required amount, and she left.”
The heart of Umar ibn Khattab, may Allah be pleased with him, became so soft and sensitive after accepting Islam.
There is another interesting story connected with the personality of Umar ibn Khattab, may Allah be pleased with him. When famine began in the Muslim caliphate, and people came to Medina for material help.
Umar ibn Khattab, may Allah be pleased with him, who was then the caliph, in order to help more people, issued the following decree:
“A child who is breastfeeding will not receive his share of financial assistance (because he is breastfeeding), and those who have adult children will receive more due to this.”
And one day a group of people arrived from Sham. At night, while walking around the caravan, the caliph heard the cry of one baby. He turned to his mother with a request to calm the child so that he would not disturb the travelers’ sleep.
While leaving, Umar ibn Khattab, may Allah be pleased with him, again heard the cry of a child and again made a remark to the woman, to which she said:
- How can I calm him down?! I weaned him so that Umar ibn Khattab would give me help for him.
Umar ibn Khattab, may Allah be pleased with him, said, addressing himself:
– How many children have you deprived of their mother’s milk!
And he hastened to cancel this decree. The companions said that when Umar ibn Khattab, may Allah be pleased with him, read the morning prayer on this day, he cried so much that no one understood what surah he was reading. He was so worried that mothers weaned their children because of him, although he General Issues did not appropriate state property, but wanted to best distribute the money among Muslims.
Umar ibn Khattab was the roughest man before Islam, but how soft he became! One day he read one verse and fainted from fear of the horrors of the Day of Judgment.
When Umar ibn Khattab was the caliph and a man came to complain that his wife was raising her voice at him, he went to the house of Umar ibn Khattab, and from there he could hear his wife screaming, the man turned around.
Umar noticed this and asked:
-Why did you come?
– I came to complain about my wife, and noticed that you have the same problem.
“She raises my children, washes my clothes, feeds me, and you want me to not tolerate it when she raises her voice a little?”
Morals are innate and acquired, and what you did not receive at birth, you can acquire.
What will help you acquire good morals?
1) Good soil is necessary for the cultivation of great morals. And this basis is precisely the strong practical faith in Allah, in predestination, in books, in prophets, in angels and in the Day of Judgment. (See the book “Tell Me About Faith”).
2) It is necessary to resort to the help of religious rituals, such as five times prayer, fasting, pilgrimage, zakat, while knowing their purposes and learning lessons from them.
3) Have a good example for yourself in life: these are the prophets of Allah and their companions, righteous and God-fearing people, scientists. And therefore, you need to get to know the life stories of these people well, carefully reading stories about them, rather than wasting time on being interested in details from the lives of artists, athletes, etc.
And therefore, as we talk about morals, we will try to give examples from the lives of prophets and righteous people.
4) Have good friends who will help you be well-behaved. Keep next to you the one who, when he falls, says “Astagfirullah - I ask forgiveness from Allah,” and does not swear, and you yourself will get used to it.
5) We must remember the reward for great morals in general (see above), and for each individually, for example, about the one who restrains himself during anger, Muhammad, Allah, said:
bless him and greet him
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9) And of course you need to have a strong desire and intention to change, and then properly rely on Allah and ask for His help.
Types of good behavior Good behavior is divided into two groups: good behavior towards Allah and towards people. Unfortunately, many books about morality miss this point. When we talk about good behavior, we immediately think that this only applies to relationships with people.
But good behavior is, first of all, a manifestation of good character towards Allah.
Criteria for good behavior towards Allah:
1) Believe in Allah without doubt.
(87). ...And who is more truthful than Allah in a story? (4:87)
2) Submission to Allah without question, without assigning anyone as an associate. Do you need to read prayer? - No questions.
Cheers? - I’m holding it. Is alcohol prohibited? - No questions. Allah said. - This is the law for me.
(51). After all, the speech of believers, when they are called to Allah and His Messenger, so that He judges them, is what they say: “We have heard and we obey!” These are happy. (24:51) Kamal El Zant. Morals of a Muslim 0
3) Be pleased with His predestination. Do not complain about fate, but patiently endure and solve problems. A Muslim never complains about Allah Subhanahu wa Tagala.
Allah Almighty said:
(155). We are testing you with some things because of fear, hunger, lack of property and souls and fruits - and give good news to those who are patient - (156). those who, when disaster befalls them, say: “Verily, we belong to Allah, and to Him we return!”
(157). These are those upon whom blessings and mercy are from their Lord, and they are rightly guided. (2:155–157) One saying tells a very instructive story.
“Abu Talha, may Allah be pleased with him, had a sick son who died when Abu Talha was not at home. Returning, Abu Talha asked: “How is my son doing?” Umm Sulaym, the child's mother, said: “He has completely calmed down,” and served him dinner.
And he had dinner, and then was intimate with her, after which she informed him of the boy’s death. The next morning Abu Talha appeared to the Messenger, Allah, and told him everything.
He asked:
bless him and greet him
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- O Allah, bless them! - and subsequently Abu Talha’s wife gave birth to a boy.
Another version of this saying says: When Abu Talha's son died from Umm Sulayim, she said to her loved ones:
“Don’t tell Abu Talha about his son until I tell him myself, and when he returned, she served him dinner.” He ate and drank, after which she decorated herself for him as she had never done before, and he was intimate with her. And when Umm
Sulayim saw that he was full and satisfied, she said:
General questions 1
- O Abu Talha, tell me, if people lend something to a family and then demand repayment, should the members of that family refuse it to them?
She said:
“Then be patient and hope for Allah’s reward, for He has taken what is his.”
She is a mother, she is not indifferent to her son, she treated him, but he died.
And she takes it in stride:
Allah gave - Allah took away. We belong to Allah and to Him we return.
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“And helping a blind person cross the road is sadaqah, and removing an obstacle from the road is sadaqah, and meeting your brother with a smile is sadaqah, and helping a person lift a load onto a riding animal is sadaqah.”
Kamal El Zant. Morals of a Muslim Each of us has a certain wealth: some have money, some have knowledge, some have experience, some have insight, wisdom, etc. One must be generous in every way.
3) But if you have neither knowledge nor money - you can’t help, then smile! One companion said that Muhammad never met him without a smile. He began to say God bless him and greet him
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good: even meeting your brother with a friendly face is good.”
Aisha, may Allah be pleased with her, said: “Muhammad always came home with a smile.”
God bless him and greet him. Interaction of morals with each other. We will talk about ihsan (skill), ikhlas (sincerity), taqwa (fear of God) and haya'a (shyness, bashfulness), patience and truthfulness. All these morals are very interconnected and close to each other. And if you start reading about ihsan (skill) and then about ikhlas (sincerity), you will see the same sayings and verses and, sometimes, when talking about the pious, sincere, truthful or patient, the same qualities are listed.
Because of this, some cannot distinguish between sincerity and fear of God.
First of all, ikhlas (sincerity) begins to affect me, so I have niyat (intention) to read namaz for the sake of Allah, then ihsan (ability): “I will read namaz in the best way, knowing that I “see” Allah and Allah me sees." Somewhere I wanted to break my skill in prayer, fear of God kicks in: “How are you not afraid of Allah? You will not find a big reward for a bad prayer.” And haya’a (shyness) is triggered: “Aren’t you ashamed of Allah, Who sees you?! And how are you not General Questions, it’s a shame to stand at prayer and think about something else!”
And patience and truthfulness are needed in order to remain in the reading of prayer or performing any worship.
Another example. I was asked to commit a sin.
The first brake is sincerity (ikhlas) - I must move away from sin for the sake of Allah, not for the sake of people, not for the sake of showing off.
The second brake is skill (ihsan) - I “see” Allah or Allah sees me! Follow the truth!
The wife and children insist and ask for money. Taqwa (fear of God) is triggered: “Are you not afraid of the wrath of Allah?!” and haya’a (bashfulness) is triggered: “Allah shows you so many favors, aren’t you ashamed?!” And again, patience and truthfulness help to be steadfast in relation to sins.
Thus, these four morals interact, and the Muslim receives four brakes (sincerity, skill, fear of God and modesty) plus two supporting qualities (patience and truthfulness). How many brakes does a non-Muslim have? Conscience, modesty and fear of the law. And they are very messy. There are no people, no police - do what you want! And therefore, without a relationship with Allah, we cannot live correctly, and living like this is very risky.
But a Muslim is not without secular inhibitions: he is also embarrassed in front of people and feels responsible before the norms and laws that exist in his society. But a Muslim is most concerned about Allah Subhanahu wa Tagala, therefore, if he is shy, he is embarrassed by Allah Almighty, if he is afraid, then he is afraid of the Almighty, if he feels control, then, first of all, he feels the control of Allah Subhanahu wa Tagala.
Sincerity Sincerity
– – –
Allah Tagala said:
(110). Say: “Verily, I am a man like you. I have been given the revelation that your God is the One and Only God. He who hopes to meet his Lord should perform righteous deeds and not worship anyone along with his Lord.” (18:110) Al-Fudayl bin Iyad said, explaining this verse: “If the deed is sincere but wrong, it will not be accepted. If the deed is correct but not sincere, it will also not be accepted.”
Thus, to get a good result, you need to follow the following rules:
1) A Muslim, going on a journey, should know where he is going. A Muslim will not do anything without thinking about the results it will lead to. Islam encourages us to think about the ultimate goal before every task, to ask ourselves the question “Why?” The driver thinks about where he is going before starting the engine, and it is also important for us to have a goal. If you are traveling from Kazan to Moscow, you will turn off on the road if you do not have a goal. If you don't know the final path, you will wander.
Kamal El Zant. Morals of a Muslim
2) If you are going towards a good goal, but do not comply with the commands of Allah Subhanahu wa Tagal and Muhammad, Allah bless him and grant him peace, you may go astray. Therefore, the words of Allah and the prophet are the boundaries of our road along which we go to the goal.
In Islam, the end does not justify the means. Let's imagine a conversation with a thief:
- Why are you stealing?
– I need to feed my family.
His goal is very good: to feed his family, but it does not justify him.
One companion, seeing her husband off, gave him instructions:
- Fear Allah! Do not think about obtaining food in the forbidden way: we can endure hunger, but we cannot tolerate the forbidden.
The topic of sincerity is very important, and it is not for nothing that most Islamic books begin with the following saying:
The Messenger, Allah, said: “Truly, deeds (evaluate them) according to their intentions. Verily, everyone will be rewarded according to what he intended. Whoever makes hijrah (migration) for the sake of Allah and His Messenger, for him his hijrah is to Allah and His Messenger. And whoever made hijra for the sake of something from his near life that he seeks, or for the sake of a woman whom he wants to marry, then his hijra is what he made it for.”
Unfortunately, there are people who live without knowing why they live, what they want from this life.
Muslims also make these mistakes from time to time: they start something without thinking about why. One day, a group of brothers gathered to discuss the prospects of holding classes in the mosque; organizational issues were decided by the sincerity of the dew.
One of them asks:
- Guys, what are your goals?
Everyone started looking at each other. Nobody can answer.
– How do you start a task without knowing where it will lead?
And this mistake is repeated very often.
Niyayat (intention) is the main issue in the life of a Muslim.
We have begun to study the topic of Muslim morals, but first we must know for what purpose we want to acquire these morals. Therefore, first of all, we must talk about sincerity (ikhlas).
Definition of “sincerity”
From the point of view of the Arabic language, the word “ikhlas” is derived from the word “takhlis” - purification of something from impurities. For example, purifying honey from impurities. And the final product of this process is honey with a homogeneous composition.
And when we talk about ikhlas from the point of view of religion, here we mean the purification of intention from inappropriate motivation.
“Ikhlas” is a purposeful striving for Allah, purifying the intention from extraneous goals before Him.
Another definition of “ikhlas” is to forget about the gaze of people and remember only the Gaze of Allah.
“Once Umar ibn Khattab, may Allah be pleased with him, saw a man in the mosque who, while reading namaz, bowed his head low, bent over, and (Umar) said to him:
– Khushug (humility) is not in the neck, but in the heart. Straighten your neck!
Another scholar noticed a man in a mosque crying during prostration (sajda), he said:
Kamal El Zant. Morals of a Muslim 8
- I wish you could do this at home.
Allah Subhanahu wa Tagala describes believers with this quality:
(57). Verily, those who tremble out of humility before their Lord (58). and who believe in the signs of their Lord, (59). and who do not associate partners with their Lord, (60).
And those who bring what they bring (distribute alms, do good), and their hearts tremble because they will return to their Lord - (61). It is they who strive for benefits, and they will achieve them earlier. (23:57-61) And Muhammad, Allah, explained to Aisha, may Allah bless him and grant him peace, that this does not mean sinners, but those who performed prayers, observed prayers and at the same time were afraid, accepted does Allah worship them or not? The perfect deeds have not become a reason for arrogance, moreover, they do not see them, their gaze is directed to their shortcomings, which make them fear and improve their worship.
Checking Intention Some people mistakenly believe that niyat (intention) needs to be checked only at the beginning of a task. No, niyat (intention) must always be checked: before starting a task, during its completion and after. The intention can change at any moment.
Suppose I read namaz at night, when no one except
Allah doesn't see me. The next day everyone asks:
“Why are you so pale? You’re kind of lethargic today.” I endure: “I didn’t sleep well.” Another asks: “Why are you so pale?” "Could not sleep". Third fourth. I don’t have enough self-control and I say with the intention of praising myself: “I read prayer half the night.”
One Muslim said that for many years he read the collective prayer in the first row, but once he was late and read the prayer in the second row, and he felt ashamed in front of people, and only then did he understand, when he felt this shame, that, probably, all these years of reading in the front row were not for the sake of Allah.
If these prayers in the first row were sincere for the sake of Allah, it would be a shame to read in the second row in front of Allah, and not in front of people.
Command to be sincere
1) Allah in the Quran commanded us to worship Him with pure intention:
(2). We have sent down to you the Scripture in truth; worship Allah, purifying your faith before Him! (39:2)
In another verse:
(5). But they were only ordered to worship Allah, serving Him sincerely, like monotheists, to perform prayer and pay zakat. This is the right faith. (98:5)
In another surah:
(162). Say: “Verily, my prayer and my piety, my life and death are dedicated to Allah, the Lord of the worlds, (163). Who has no partner. This has been commanded to me, and I am the first of those to surrender.” (6:162–163)
Allah Subhanahu wa Tagala said:
(eleven). Say: “I am commanded to worship Allah by purifying my faith before Him, (12). and I have been commanded to be the first of the Muslims.”
(13). Say: “I fear, if I disobey my Lord, the punishment of the Great Day.”
(14). Say: “I worship Allah, purifying my faith before Him.”
(15). Worship whatever you wish besides Him!
Kamal El Zant. Morals of a Muslim 0 Say: “Verily, those who suffered a loss are those who caused a loss to themselves and their families on the Day of Resurrection. Oh, this is a clear loss!” (39:11-15)
2) A Muslim must worship Allah with pure intention. What did Muhammad, Allah, say about this?
He apologises and greets him, “Truly, deeds are judged by their intentions.” Sometimes two people do the same thing, but one of them receives a reward for it, and the other sins.
For example, one reads the Koran for the pleasure of Allah, another - to show people his beautiful voice.
“Allah will not accept a deed that was not done only for His sake.”
Muhammad, Allah, said: “Allah will hide seven in the shade and give him peace and blessings.”
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Vili in Medina; In whatever place or valley we camp, they come with us and receive the same rewards that you receive, but only illness has kept them back.”
Therefore, when the Hajj (pilgrimage) approaches, you need to seize the moment: every year you sincerely intend to perform the Hajj and prepare for it.
You must be able to profit from the right intention.
Muhammad, Allah, said: “Whoever plans a good deed, but does not complete it, Allah Almighty will write it down for him as a perfect good deed, and if he plans and carries it out, then Allah will record it as ten good deeds and up to seven hundred and much more. And whoever intended to do evil, but did not do it (of his own free will), Allah wrote it down as a complete good deed. If he planned it and carried it out, then Allah has written down one bad deed for him.”
But the one who wanted to commit evil and did not do it for some reason that was beyond his strength and desires will receive sin.
The proof of this is the saying of the Prophet, Allah, in which he said:
bless him and greet him
– – –
your religion, then a small matter will be enough for you.”
And in one saying it is said that on the Day of Judgment they will bring one slave and set his scales. The cup of sins will fall on them. And he will fall into despair.
And they will bring one small piece of paper with goodness, and put it on the cup of good deeds, and this piece of paper will outweigh. What is written on this piece of paper? “La ilaha illa Allah” - once this man sincerely said this with all his heart.
The heaviest things on the scale are deeds done for the sake of Allah. Scientists say: it happens that a very small deed increases due to an intention (good), and a very large deed decreases due to an intention (bad).
For example, one gave sadaka (alms) ten rubles sincerely, for the sake of Allah, and another gave a million rubles for the sake of showing off and boasting.
One righteous man loved to help a lonely, blind, dumb and deaf woman.
When asked why to her, he replied:
“She is blind and deaf and cannot know me, and she is mute and cannot thank me.”
This person does not even receive a “thank you,” and does it only for the sake of Allah, not for the sake of gratitude.
3) Sincere people will be in the Shadow of Allah on the day when there will be no shadow except the Shadow of Allah (see.
4) With the help of sincerity, you can turn everyday activities into worship, and as a result, the concept of worship expands (see the book “Tell Me About Faith”, section on worship).
5) Allah Subhanahu wa Tagala delivers us from disasters when we live sincerely for His sake.
The Messenger, Allah, said: “Once three of those who lived before you were on a journey until they found shelter in a cave, and they sincerity entered it. And a large stone fell from the mountain and blocked the exit from the cave for them. Then they said: “The only thing that will save you from this stone is that you call on Allah with the help of your good deeds.”
And one of them said:
- Oh, Lord, I had elderly parents, and I usually did not give water to either the household or the servants in the evening before them. One day my search for a tree took me far from home, and I was unable to return to them before they fell asleep. I milked them in order to give them something to drink in the evening, but found them sleeping. I did not want to wake them up or give water to the household and servants before them.
And I remained waiting for them to awaken (with the cup in my hand) until dawn broke, and the children were screaming from hunger at my feet. And they awoke and drank their evening drink. Oh, Lord, if I did this for Your sake, then deliver us from the situation in which we are because of this stone. “And this rock moved apart so that they could not get out yet.”
And the second one said:
“Oh, Lord, I had a cousin, and she was my favorite of all people.” (In one retelling: “And I loved her as much as a man can love a woman.”) I wanted her, but she rejected me until a difficult time came for her. And then she came to me, and I gave her one hundred and twenty dinars so that she would be alone with me. And she did this, but when I could already take possession of her (in one of the retellings: “But when I sat between her legs”), she said: “Fear Allah and do not break the seal except by right.” And I left her, even though she loved me more than any other person, and left her the gold that I had given her. Oh, Lord, if I did this for Your sake, then deliver us from the situation in which we find ourselves. - And the rock moved apart even more, but they could not get out.
And the third said:
“Oh, Lord, I hired some day laborers and gave them their Kamal El Zant.” The morals of a Muslim pay, with the exception of one man who left what was due to him and left. And I invested his money in the business, and it multiplied. And after a while he came to me and said:
- Oh, servant of Allah, give me my wages!
And I said:
– Everything you see is thanks to your money: camels, cows, sheep and slaves.
He said:
- Oh, servant of Allah, do not mock me!
And I said:
- I'm not laughing at you.
He took it all and took it all with him, leaving nothing behind.
- Oh, Lord, if I did this for Your sake, deliver us from the situation in which we find ourselves. “And the rock opened completely, and they came out.”
Showing off and polytheism
Allah Almighty forbade this categorically. And showing off is one of the characteristics of hypocrites:
(142). Indeed, the hypocrites try to deceive Allah, while He deceives them! (Gives them a reprieve, but they think that He will not punish them.) And when they get up for prayer, they stand up lazy, pretending to be in front of people, and remember Allah, only a little... (4:142) Another verse also speaks about showing off and love for praise:
(188). Let not those who rejoice in what they have done and love to be praised for what they did not count - do not count them and you are safe from punishment. Indeed, for them is a painful punishment! (3:188)
And in another verse:
(103). Say: “Should I tell you about those who suffered the greatest loss in business, Sincerity (104). those whose zeal has gone astray in the life of their neighbor, and they think that they are doing well? (18:103–104) The scholars explained that their zeal was lost in the present life precisely because of bad intentions and lack of sincerity in the matter.
– – –
will fall into Hell, this is a scientist who studied and taught people, a rich man who gave a lot of alms and a strong man who died fighting bravely in a war.
They will bring a scientist on the Day of Judgment, Allah Subhanahu wa Tagala will ask:
“I gave you the knowledge, what did you do with it?”
– I studied and taught people for Your sake.
- You are deceiving, you did this so that they would say “scientist” about you, and they said, and you received your reward, go into the fire.
The same thing will happen to a man who was rich and gave a lot of alms.
– I gave you wealth, what did you do with it?
Kamal El Zant. Morals of a Muslim
“I spent it for You,” the rich man will say.
- No, you are deceiving, you spent so that people would say “generous”, and they said, and you received your reward.
Same thing, a strong man who died fighting.
Allah Subhanahu wa Tagala will say:
– I gave you power, what did you do with it?
“I fought and died for You,” the warrior will say.
“You fought so that people would say about you that you were brave, and they would say you got your reward.”
And thus all three will be led face down into the fire.
Someone will say: “They did good deeds.” Allah Subhanahu wa Tagala is fair: he gives a person what he strived for.
If a person does something for the sake of praise, then there will be no reward for this deed from Allah, since the person himself strives for something else.
Muhammad, Allah, also said regarding the importance of blessing him and welcoming sincerity in the search for knowledge: “Whoever strives to acquire knowledge, which should be sought only for the sake of Allah, and he wants, thanks to this knowledge, to achieve the fulfillment of any of the worldly goals, on the Day of Resurrection he will not feel fragrances of Paradise."
Benefits of Sincerity
1) For a sincere person, the controller of his actions is only Allah. And will a seller who feels the control of Allah begin to overweight and shortchange? A student learns and feels the control of Allah, so does a teacher, a worker in a factory, on a farm, etc. – everyone feels the control of Allah. And this will lead to people doing their jobs conscientiously, and everyone will do their job in the best possible way. This disposition is called “ihsan” (skill). We'll talk about it next.
2) Consistency in business. Unfortunately, Muslims know how to start with sincerity, but they do not know how to do a good deed with consistency.
They started publishing a newspaper, published three issues, and the newspaper disappeared. And one of the reasons for this is the lack of sincerity. Anyone who does a job sincerely, for the sake of Allah, will be able to continue it thanks to the help of Allah.
3) Lack of selfish goals. Unfortunately, today even religion is used for selfish purposes. Turning religion into a source of income is already an indicator of (extreme) immorality.
I’m not saying that an imam of a mosque or a student of a madrasah should sit hungry, but working only for material profit is unacceptable.
It is not religion that should be used for this life, but our life for religion, for the sake of Allah. Due to the lack of sincerity, what should be aimed at the pleasure of Allah is used by us only for selfish purposes. Non-believers look at Muslims and overestimate our religion, not for the better.
“Once Umar ibn Khattab received as a war trophy a piece of cloth that was not sufficient to cover the body of the caliph. One day he stood on the minbar wearing a dress made of this material:
- O Muslims, obey me...
One Bedouin shouts:
“We won’t obey until you tell us where you got this dress from...”
Umar ibn Khattab, may Allah be pleased with him, said:
“Truly, my son also received a piece of fabric, he took pity on me and gave me his piece, and I was able to sew myself a dress.”
“Once, when Umar ibn Gabdelghaziz, being the caliph, was sitting by candlelight, a man came up to him and said:
- O Caliph, I want to address you.
– On a personal issue or on the issue of Muslims?
Kamal El Zant. Morals of a Muslim 8
- On a personal matter.
After this, Umar ibn Gabdelghaziz, may Allah be pleased with him, extinguished the candle and lit another.
- Why are you doing it?
“The first candle was bought with Muslim money, and I had the right to use it only when I am doing something for Muslims and you are addressing a personal issue, so I put out one candle and lit another one, which I bought with my own money.”
They say that his reign was so fair that wolves ate grass along with rams.
One day a shepherd saw that a wolf had attacked a ram and said:
– Umar ibn Gabdelghaziz died.
He returned to the city, and it turned out that Umar ibn Gabdelghaziz really died.
4) A person will not depend on people’s words: he does not need their praise. If he starts a business and doesn’t hear people’s praise, he doesn’t stop. Or a person does something good, but hears criticism and scolding addressed to him - and gives up what he started.
You don’t need to be guided by the words of people to continue a good deed, and for this you need to be sincere and act only for the sake of Allah.
5) When there is sincerity, personal matters will not interfere with religion.
One day, a Muslim who had killed his brother approached Umar ibn Khattab with a question.
Umar, may Allah be pleased with him, says:
“Truly, I hate to look you in the face, but I can’t help it - I am the Caliph, and you are a Muslim.”
It happens that you hate your neighbor, and he asks about religion. How can you not answer him?!
Sometimes two Muslims do not find a common language, it is difficult for them to communicate, but one of them calls on the other for help and sincerity to participate in a common cause. But my sympathy should not matter in matters of religion. You are called to a good deed - do it for the sake of Allah.
Before the prophecy, Muhammad, Allah, participated in the conclusion of giving him peace and blessings
– – –
“If I was called to do something like this today, I’m ready.”
If personal affairs interfere with religious matters, then you are not doing it sincerely for the sake of Allah.
6) He who works for the sake of Allah will never reproach.
One helped the other and constantly reproaches the latter, so that the one who received the help says:
“It would be better if I never received anything from you.”
If one has to ask for help, he feels awkward. And if help is followed by reproaches, this is a great humiliation for him.
Anyone who does a good deed sincerely, for the sake of Allah, will not remind or reproach about it. Reproaches can even ruin your business.
Allah Subhanahu wa Tagala said in the Quran:
(262). Those who spend their wealth in the way of Allah and then what they have spent is not accompanied by reproaches and insults; for them is their reward from their Lord, and there is no fear over them, and they will not be sad.
(263). Kind speech and forgiveness are better than alms followed by resentment. Verily, Allah is rich and meek!
(264). O you who believe! Do not make your alms in vain through reproach and insult... (2:262–264) And it happens that free things cost more than paid ones.
Let us conclude our conversation about sincerity with the words of Ali, may Allah be pleased with him, characterizing the person who is Kamal El Zant.
Morals of a Muslim 0 He does things for show:
Lazy in doing good when he is alone, and active when surrounded by people.
Does more when praised and does less when scolded.
May Allah Subhanahu wa Tagala allow us to be sincere in our worship and, with the help of sincerity, turn ordinary actions into worship! And Allah forbid that we turn worship into sin because of a bad intention!
The skill of Kamal El Zant. Morals of a Muslim Skill Lexical meaning of the word For Allah to accept a deed, one needs sincerity and the correct execution of the deed. And only when these two conditions are met will it be time for reward.
“Ihsan” - from the Arabic verb “ahsana”, means “to do excellently; to do a good deed, to do good.” Both translations are correct and depend on the context. If we are talking about doing something (I perform namaz, build, dig), ihsan means “to do skillfully, in the best way.” If we are talking about an attitude towards someone (towards Allah, people, animals), then this word means “noble attitude”.
Ihsan is doing something in the best possible way, when all the shortcomings are eliminated as much as possible. This is the second character of a Muslim, because if he acts sincerely, then he tries very hard to do any task in the best possible way. Ihsan is the result of ikhlas (sincerity). And it would not be an exaggeration to say that the essence of our life is ihsan.
One of the main purposes of our lives is to show how we can best act.
Therefore, Allah Subhanahu wa Tagala said about the meaning of life:
(2). Who created death and life in order to test you which of you is better (ahsan from the word “ihsan”) in deeds - He is Great, Forgiving! (67:2) And after we have strengthened ikhlas (sincerity), we must take care of our ihsan (skill).
Skill on the part of Allah When Allah Almighty attributes some quality to Himself, it means that it is of great importance.
And when Allah Subhanahu wa Tagala spoke about his creations, he pointed out that it was done in a wonderful way: this is said in many verses:
Skill (7). Who made beautifully (ahsana from the word "ihsan") every thing that he created, and began the creation of man from clay... (32:7)
And in another verse, Allah specifically said about the creation of man:
(4). We created man with the best (ahsani from the word “ihsan”) build... (95:4) One day a Muslim, wanting to compliment his wife, told her: “If you are not more beautiful than the moon, you are a divorcee.” Then he became worried about whether there was a divorce. Imam Malik decided that the divorce was valid: she is not more beautiful than the moon, that is, she is not that beautiful, she is divorced. Imam ash-Shafi'i said that she is not divorced based on the above verse because she is better than the moon before Allah.
Also in the Quran, Allah Tagalah told us about the prophet Shugaib, peace be upon him, who reminded his people that
Allah will grant him a wonderful destiny:
(88). He said: “My people! Have you considered if I have a clear sign from my Lord, and He has given me a wonderful inheritance (hasanan from the word “ihsan”)? I don’t want to be different from you and do what I forbid you to do, but I only want to correct what is in my power. Only Allah helps me. In Him alone do I trust, to Him alone do I turn. (11:88)
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of us, what did we answer? - Cheerful, good health, no problems. Rarely does anyone answer by citing faith. When asked “how I’m doing,” the first association is family, health, work. And this companion answered about what worries him most:
– I woke up as a real believer.
- What are you saying?! Where is the proof?
- O Prophet of Allah! I have no desire for this life, I spent my nights reciting prayer, I spent my days in thirst (fasting), and it is as if I see with my own eyes the throne of Allah, I see Paradise and the pleasures of its inhabitants, and I see Hell and how its inhabitants suffer .
Muhammad, Allah, said:
bless him and greet him
- You have achieved it, hold on!
You have no doubt that Allah exists, that He answers you, that He is near.
Ali, may Allah be pleased with him, said: “It is amazing what people ask from people when Allah is closer.”
2) Another degree of ihsan (skill) in religion is to worship Allah with the feeling that He sees you. If the first degree is difficult, then the second is not difficult. How to do it?
One scientist gives this example: when actors act in front of a camera, they repeat scenes over and over again because they feel the gaze of many viewers: “People will not like this shot.” And we must also worship Allah with the feeling that the Almighty sees and hears us.
“One night, Umar ibn Khattab, may Allah be pleased with him, was walking around Medina, and heard a conversation between a mother and daughter coming from one house. Mother says:
“Mix the milk with water, we’ll go sell it in the morning.”
- Umar ibn Khattab forbade this, he will punish for it.
-Where is Umar now? He's gone.
Umar, may Allah be pleased with him, hears this.
- Mom, if Umar is not there, then the Lord Umar is.
Hearing these words, Umar ran to his sons and said to them:
- One of you should marry her.
But no one wanted to marry her. Then he said:
“I swear by Allah, if none of you marries her, I will go and marry her myself.”
What was he looking at? Today, many guys are looking for a wife, they want to see beauty and wealth in their wife, and Umar ibn Khattab is looking for a God-fearing wife for his sons.
One of the sons of the caliph agreed to marry her, and later it was from the descendants of this family that the famous Umar bin Gabdulghaziz was born, may Allah be pleased with him.
“Once Umar ibn Khattab wanted to check a slave who was tending his master’s sheep. He said:
- Sell us one sheep.
– These are not my sheep, but my owner’s.
- Come on, tell him that the wolves ate him.
– What will I tell Allah then?
Hearing these words, Umar ibn Khattab began to cry. After this, he went to the master of this slave, ransomed him and freed him.”
Once a man called a woman to commit adultery, she told him to close all the doors, windows, and when he did Kamal El Zant.
This is the morals of a Muslim, she said:
– Another window is not closed.
-What window is this?
– The window through which Allah looks. Close it.
And this man came to his senses and stopped from this abomination.
And the best level of faith is to worship Allah as if you see Him, and if you cannot do that, then worship Allah, believing that He sees you.
And since the reward always depends on the action, what reward is there for the one who worships Allah as if he sees Him?! Allah Subhanahu wa Tagala said about this:
(26). For those who did good (ahsan - from the word ihsan - towards Allah), good and increase; and dust and humiliation will not cover their faces. These are the inhabitants of Paradise, in which they remain forever. (10:26) Muhammad, Allah, was asked what the increase is, he will pronounce blessings on him and he will make clear that when the inhabitants of Paradise find themselves in Paradise, the Almighty
Allah will say to them:
– What else do you want?
– What can we wish for when You have fulfilled Your promise:
protected from Hell and brought into Paradise for eternal life.
At this moment, by the Will of Allah Subhanahu wa Tagala, they will see His Face. And when they see Allah, they will forget all the pleasures that they had in Paradise.
May Allah Subhanahu wa Tagala allow us to experience this pleasure.
And those who forgot Allah in this life ignored
The Existence and Sight of Allah will receive the same punishment - they will not be able to see Allah. Allah Almighty said:
(15). But no! For they will be separated from their Lord on that Day. (83:15) Skill Skill in relationships with others
1) Allah Subhanahu wa Tagala used the word “ihsan” in many verses of the Quran when he spoke about relationships with people:
(77). And strive in what Allah has given you, to the last place to live! Do not forget your destiny in this world and do good (ahsin - do the best) as Allah does good for you, and do not strive for corruption on earth.
Verily, Allah does not love those who sow corruption!” (28:77)
2) The ability should be present even in our speech:
(53). And tell My servants to say what is best (ahsan); verily, shaitan brings discord between them; verily, shaitan is a clear enemy for man! (17:53) Allah Almighty commands us to select the best words in conversation. A bad word can leave an imprint on a person's heart, and he will remember it.
And you need to select the best addresses: say “brother” rather than saying “munafik” (hypocrite), “fasik” (sinner).
And it is better, if necessary, to characterize a person’s action rather than criticize him. For example, if I see that someone is cheating, I can say, “You are a scammer,” and I can say, “This is a scam.” The first expression makes a person disgusted with me, and it is unlikely that I will be able to find a common language with him, and the second expression is softer and does not interfere with further communication and instruction.
When Muhammad, Allah, wrote a letter to the ruler of the Persians, the fire-worshipper who believed that divine blood flowed in his veins, the tyrant of his people, he wrote: “From Muhammad, the Messenger of Allah to the great man of the Persians.”
The Prophet, Allah, chose the right word, because his goal is to bless him and greet him
– – –
How then should you talk to your Muslim brother?
How to talk to your father?
Kamal El Zant.
Morals of a Muslim 8 Ibrahim, peace be upon him, addresses his unbelieving father:
- Daddy!
The father answers:
- I'll stone you.
- Oh, daddy...
Allah Subhanahu wa Tagala cites their dialogue in the Quran:
(41). And remember in the book of Ibrahim: verily, he was a righteous man, a prophet.
(42). So he said to his father: “My father, why do you worship something that does not hear or see and does not deliver you from anything?
(43). My father, such knowledge has appeared to me that has not reached you; follow me, I will lead you on the right path!
(44). My father, do not worship the shaitan: the shaitan is disobedient to the Merciful!
(45). My father, I am afraid that punishment from the Merciful will touch you and you will become close to the shaitan!
(46). He said: “Do you refuse our gods, O Ibrahim? If you don't resist, I will definitely stone you. Get away from me for a while!”
(47). He said: “Peace be with you! I will ask forgiveness for you from my Lord: for He is Merciful to me. (19:41– 47)
Luqman, peace be upon him, addresses his son:
- My son!
(13). So Luqman said to his son, admonishing him: “O my son! Do not associate partners with Allah: polytheism is a great injustice.” (31:13) Such words will open the heart of the interlocutor.
If we are commanded to observe etiquette when talking with unbelievers, all the more should we be polite when talking with parents, children, sister, etc.
3) Allah Subhanahu wa Tagala ordered in the Quran to treat the people closest to us in the best way.
(36). And worship Allah and do not associate anything with Him, and do good to your parents (ihsana is the best attitude), and relatives, and orphans, and the poor, neighbors from among your relatives and neighbors who are not your relatives, nearby companions, wanderers and slaves. Verily, Allah does not love those who boast proudly... (4:36) Even a fellow traveler should be treated in the best possible way.
Someone might say:
“Will I ever see him again?” as if, if no benefit is expected from good treatment, then there is no need to behave in the best possible way.
Scientists called this verse the verse about those who have great rights, Allah gave them these rights.
4) Call to Islam in the best possible way.
Allah Almighty commanded:
(125). Call to the path of the Lord with wisdom and good admonition and argue with them about what is best (ahsan from the word “ihsan”)! Verily, your Lord knows best those who stray from His path, and He knows best those who walk straight!
When calling for Islam, you need to choose a place, time, and word.
5) Allah Almighty ordered to act in the best way even in those matters where, it would seem, there can be no question of kindness.
For example, during a divorce.
(229). Divorce is twofold: after it - either withhold, according to custom, or release with a benefit (ihsan).
These are the boundaries of Allah, do not transgress them, and if anyone transgresses the boundaries of Allah, they are unrighteous. (2:229) Kamal El Zant. Morals of a Muslim 0 Even if the spouses divorced, this does not mean hostility between families.
Of course, children will suffer. But if the husband and wife separated in the best possible way, the children will suffer less.
In Europe, the rights to raise children were given to women, as if a man were a person without feelings. The mother has a feeling of maternal love, and the father must work and provide for them financially. Let her take the children, if she wants, she’ll show them to him, if she doesn’t want to, he’ll make do. When divorce is done in the best way, there will be no injustice. While the children are small, the father is obliged to fully support them and has the right to see them whenever he wants. When the children grow up, let them choose who to live with.
6) Allah Subhanahu wa Tagala ordered us to respond to evil in the best way:
(34). Good and evil are not equal. Reject with what is better (ahsan), and here is the one with whom you have enmity, as if he were an ardent friend. (41:34) “One day the guys were collecting money to build a mosque, and they divided into groups to go to wealthy people. One of them asked the director of a hypermarket for help in construction, extended his hand and said:
- Give something for the sake of Allah.
He spat in his hand. The guy removed this hand, saying:
“This is for me,” and handed the second one:
– What will you give to Allah?
After this, the director felt very ashamed, and he immediately pulled out the check and said:
“Write as much as you want.”
“One day a man came to complain about his relatives:
- O prophet of Allah! I treat them well, but they respond to me with evil. What do i do?
- Keep behaving like this. Truly, it is as if you are crushing them with hot ashes.”
And in another saying, Muhammad, Allah, said: “He will bless him and welcome the desire for a family connection - this is not when relatives treat you well and you treat them well, but maintaining a family connection is when they treat you badly, and you, on the contrary, maintain relationships with them.”
– – –
“Verily, Allah has prescribed skill in everything, and if you (have to) kill (not a person), then kill in a good way, and when you make a sacrifice, also do it well, and let each of you sharpen his knife well and let him deliver animal from torment."
Even if you kill a snake, kill it well, don’t torture it.
And that is why it is forbidden to kill animals with fire. If you need to approach killing an animal with all seriousness, then what can we say about more responsible work - any task must be done well and skillfully.
The Prophet, Allah, taught us the best way to slaughter an animal: do not show him a knife, do not cut one animal next to another. Recently they showed a report from Turkey: on Eid al-Fitr, one bull was slaughtered in front of another, the second one saw everything, broke the rope and ran through the city, through the bazaar, trampling many people. After this, the police arrived and shot the bull.
And even more so, when it comes to your main work - trade, construction, study, teaching, healing, or religious rituals - prayer, prayer - you need to do everything skillfully.
Kamal El Zant. Morals of a Muslim And there is no need to refer to society: “Come on, everyone does it.” Am I the only honest one, or what?
The Prophet, Allah, said: “Do not be two-minded (I imitate his blessings and greetings): those who say: if people do good, we will do so, and if they turn out to be unjust, we will do the same. Determine yourself to do well when people do well, and not to be unjust even if they do something bad.”
Don’t live by the principle: if they did something good to me, I will respond with kindness, and if they did something bad to me, I will answer them in kind!
Educate yourself so that you do good both when you are treated well and when you are treated poorly.
Do not be guided by the crowd, you have a saying: “Verily, Allah has prescribed skill in everything.” A Muslim should not do anything poorly. If you get down to business, you need to make every effort to do everything in the best possible way. And for this we need everyone to mind their own business.
– – –
and will receive half the reward for the prayer, another - a quarter of the reward, a third - a third, etc.,” depending on the degree of concentration during the prayer.
Allah Subhanahu wa Tagala asks the question:
(60). Is there any reward for good (ihsan) other than good?
(55:60) Skill For a share of goodness there will be a due share of reward.
2) Love of Allah. Allah loves those who do their work best. And this is repeated many times in
Koran:
(134)....Which spend both in joy and in sorrow, restraining anger, Forgiving people. Truly, Allah loves those who do good (muhsinin - from the word “ihsan”)! (3:134)
3) The proximity of Allah. Allah is close with His Mercy to those who do their deeds in the best way:
(56). Do not cause disturbances on the earth after it has been established. Call upon Him with fear and trust; verily, the Mercy of Allah is close to the virtuous (muhsinin)!
4) Help from Allah.
(128). Verily, Allah is with those who fear and with those who do good (muhsinin)!” (16:128)
5) Allah protects deeds done with skill and protects the reward for them. These deeds will not be forgotten. Allah Almighty said:
(115). And be patient, because Allah does not destroy the reward of the virtuous (muhsinin)! (11:115) (30). Verily, those who believe and do good, We will not destroy the reward of those who do good (muhsinin). (18:30) May Allah Subhanahu wa Tagalah grant that we may be among the servants of the Merciful, doing our deeds in the best possible way and striving to ensure that ihsan (skill) accompanies them everywhere - in relation to Allah, with people and in relation to their own to the point!
Fear of God Fear of God Fear of God Meaning and definition of the concept of “fear of God”
From the point of view of the Arabic language, at-taqwa means caution, protection. Taqwa is protecting oneself from harm from anything.
From a religious point of view, there are many definitions of at-taqwa. And they have a common core - the servant of Allah protects himself from the wrath of Allah Subhanahu wa Tagalah and from His punishment by carrying out the orders of Allah and restraining himself from His prohibitions. And in this way, a person protects himself from the wrath of Allah and from the loss of reward.
Ali, may Allah be pleased with him, said: “Fear of God is fear of Allah and deeds according to the Koran, and contentment with a small good, and being prepared for the moment of leaving this life.”
Ibn Masgud, may Allah be pleased with him, said: “Fearing God is to listen to Allah and not disobey Him, to remember Him often and not to forget Him, and to thank Him and not to deny His benefits.”
Abu Hurayrah, may Allah be pleased with him, said in response to the question of what at-taqwa (piety) is:
-Have you ever walked along a road with thorns?
- Yes, it happened.
- What did you do?
“I stopped somewhere, stepped over somewhere, walked around somewhere.
– This is at-taqwa (fear of God).
The thorns are sins that we must avoid. And we must beware of causing the wrath of Allah and must avoid the forbidden and dangerous.
Kamal El Zant. Morals of a Muslim Types of fear of God At-taqwa, although often translated as fear of God, is not only the fear of Allah. And in the Koran there was sometimes a call to guard oneself from the wrath of Allah, from the Day of Judgment, from fire and from trials.
1) Fear of Allah.
Fear of God does not mean fear of Allah, like fear of some danger; no, it speaks of the fear of Allah’s wrath and deprivation of His love. Fear of God is not the kind of fear that leads to a severance of relationship with Allah: some are afraid to ask Allah. Almighty
Allah said:
(102). O you who believe! Fear Allah with due fear of Him and do not die except as Muslims. (3:102)
Another surah says:
(96)...Fear Allah, to Whom you will be gathered!
In another verse:
(18). O you who believe! Fear Allah, and let the soul look at what it has prepared for tomorrow. Fear Allah, for Allah is Known of what you do! (59:18)
Allah said:
(56). But they will not remember unless Allah wishes: He is worthy of fear and capable of forgiveness! (74:56) Allah Subhanahu wa Tagala says that you only need to fear Him, and reassures: Allah also forgives.
And Allah is not like anyone in this life who instills in us a feeling of fear. Whoever we fear, we move away from it. But only by fearing Allah do we approach Him. Who will protect us from Allah? On the contrary, Allah is able to remove any evil from us.
(50). So flee to Allah: I am a clear warner for you from Him. (51:50) Fear of God
2) In the Koran there is a call to fear the Day of Judgment:
(48). And fear the day when a soul will not make any compensation for another soul, and no intercession will be accepted from it, and no ransom will be taken from it, and no help will be provided to them!
This is also stated in another verse (this is the very last revealed verse of the Quran):
(281). And beware of the Day on which you will be returned to Allah; then every soul will be paid in full for what it has acquired, and they will not be offended! (2:281)
3) Many verses instill fear of hellfire:
(24). If you don’t do this, and you will never do it! - then be afraid of the fire, the fuel for which is people and stones, prepared for the infidels. (2:24)
4) Also, Allah Subhanahu wa Tagala called us in the Koran to protect ourselves from trials, we must beware of committing sins and fear their consequences.
(25). Fear the trial that will befall not only those of you who are unjust. And know that Allah is strong in punishment! (8:25) The consequences of sins affect others, so one cannot be indifferent to the sins of others, like: “His sin is his problem.”
Fear of God has several levels. 1st level, with the help of which we move away from the greatest sin - polytheism:
(116). Verily, Allah does not forgive that partners be assigned to Him, but He forgives what is less than this to whom He wills. And whoever associates partners with Allah has gone astray in a distant delusion. (4:116)
And we protect ourselves from polytheism by believing in One Allah. Allah Almighty says:
Kamal El Zant. Morals of a Muslim 8 (26). So the unbelievers placed arrogance in their hearts - the arrogance of the times of ignorance, and Allah sent down peace to His Messenger and the believers and placed on them (or made inseparable from them) the word of fear of God (testimony that there is no god but Allah).
They deserved it more than others and were worthy of it. Allah knows about everything. (48:26) And as you noticed, the word of monotheism was called the word of fear of God, since it protects us from polytheism.
This level of piety helps one ultimately enter Heaven, although one moment in Hell is enough to forget all the pleasures of this life. Some people stop there, while others rise higher.
The 2nd level of fear of God protects against such a great sin as innovation. In the religion of Allah, no one has the right to legitimize anything except Allah Himself and His prophet.
Allah Subhanahu wa Tagala says:
(21). Or do they have companions who legitimized for them in religion what Allah did not allow? If not for the decisive Word, their dispute would have already been resolved. Verily, the wicked are destined for painful suffering. (42:21) Muhammad, Allah, said: “Any bid’a (innovation) is a blessing upon him and welcomes this error, and any error in Hell.”
In religion you cannot speak for yourself. Any thing introduced into religion is an indirect accusation against the prophet that he hid something and did not convey something to people from Allah.
– – –
It is piety that keeps me from interfering with the religion of Allah.
The 3rd level of fear of God protects against great sins. This person commits small sins, but does not approach great sins. And this is a certain level of fear of God.
Allah Subhanahu wa Tagala said this in the Quran:
(31). If you deviate from the great sins that are forbidden to you, We will deliver you from your evil deeds and enter you into a noble entrance. (4:31) The 4th level of fear of God helps to give up committing minor sins. In the eyes of such a person, a small sin is a terrible thing. He does not commit small sins, remembering the greatness of Allah, who looks at him at the moment of temptation.
Muhammad, Allah, said: “The believer accepts sin, gives it peace and blessings
– – –
the forbidden is visible and the forbidden is obvious, and between them there is the dubious, which many people do not know about. And the one who falls into the doubtful, he falls into the haram (forbidden). He who is wary of the dubious is cleared of it for the sake of his religion and his honor, and the one who engages in the dubious will come to commit the forbidden, like the shepherd who grazes his flock near a sacred place and is about to find himself there. Verily, every ruler has his own sacred place, and, verily, the sacred place of Allah is that which is forbidden by Him. Truly, there is a piece of flesh in the body, which, being good, makes the whole body good, and when Kamal El Zant comes. If a Muslim’s morals become unusable, it spoils the whole body, and, truly, it is the heart.”
And the doubtful is not something that Allah does not speak about (Allah speaks about everything), but it is doubtful for many people due to their lack of knowledge. Ask anyone about wine, he will say: “It is haram (forbidden).” Adultery?
Haram (forbidden)! Fivefold namaz (prayer)? This is mandatory. But many things are little known to many people.
And people with this level of fear of God are ready to move away from the dubious, so as not to fall into the haram (forbidden).
The 6th level of piety is when a person does not abuse what is permitted, so as not to approach what is forbidden, and to devote proper time to worship.
Sleeping is not prohibited. But one person sleeps four hours a day, and another - twelve hours. Sleep is not a forbidden thing, but one who has a high level of piety believes that every minute is a loss.
“One day a scientist was called out:
- Come on, sit with us and let's talk.
The scientist replied:
– Stop the Sun!
- Can not.
“I can’t, time is running out.”
It happens when, due to his position, a person must deviate from certain permitted actions so as not to spoil others.
Imagine that Hazrat came to read jumga prayer in breeches and a T-shirt with a design (for example, a boat). This is not prohibited - the imam covered his gawrat, that is, the parts of the body that need to be covered. But this is not worthy of Hazrat. There is an Arabic proverb: if Hazrat looks away, adultery will spread in society.
Al-Hasan said about this level: “Fear of God. Fear of God 1 accompanied some people to such an extent that they deviated from much of what was permitted, out of fear of committing what was forbidden.”
There is a good story on this topic.
“Once upon a time, a king forced people to eat pork. And to get support, he called one scientist. He is an example for people: if he tastes a pork dish, everyone will follow him. A cook stood on the threshold of the king’s room and whispered to the scientist:
- Secretly from the king, I slaughtered a ram, there is no pig there.
The scientist comes in. The king orders:
- I won’t.
-Then I will execute you!
- Execute!
On the way out the cook said:
- I said it was lamb, not pork!
“Do people in the city know about this?”
If people do not know this, the point is lost: the scientist came to show people that pork is haram (forbidden), but what if they see that he ate “pork”?! These are the fruits of at-taqwa (piety). He could have eaten this mutton, but in order not to spoil others, he went to such a great test.
This is a very high level of at-taqwa (fear of God), may Allah Subhanahu wa Tagala allow us to be like that!
Kamal El Zant. Morals of a Muslim The importance of piety
1) Allah said in the Koran that He commanded all people to be God-fearing.
(131). To Allah belongs what is in the heavens and what is on earth. We have commanded those who were given the book before you, and you, that you should fear Allah. And if you disbelieve, then with Allah is what is in the heavens and what is on earth. Allah is Rich, All-Praised! (4:131)
Allah Subhanahu wa Tagala said:
(1). O people, fear your Lord! After all, the shaking of the last hour is a great thing. (22:1)
2) Fear of God is the testament of the Prophet Muhammad, Allah.
bless him and greet him
– – –
– Who will take five pieces of advice from me and live by them?
Abu Hurayrah said:
Take care of yourself (ittaq - from the word “taqwa”) from the forbidden - you will be the greatest worshiper of Allah. Be happy with what Allah has given you - you will be the richest person. Treat your neighbor well and you will be a believer. Love for people what you love for yourself - then you will be a Muslim. And don’t laugh too much, truly, your heart dies from laughter.
Abu Hurayrah took it. May Allah Subhanahu wa Tagalah grant that we take on them too!
God-fearing
3) Fear of God is the testament of all the prophets:
Musa, peace be upon him:
(10). And so your Lord called to Musa: “Go to the tyrant people,” (11). to the people of Firaun, will they not be afraid? (26:10–11)
Nuha, peace be upon him:
(106). So their brother Nuh said to them: “Will you not fear God?
(107). I am a faithful messenger to you.
(108). Fear Allah and obey me! (26:106–108)
Huda, peace be upon him:
(124). So their brother Hud said to them: “Will you not fear God?
(125). I am a faithful messenger to you.
(126). Fear Allah and obey me! (26:124–126)
Saliha, peace be upon him:
(142). So their brother Salih said to them: “Will you not fear God?
(143). I am a faithful messenger to you.
(144). Fear Allah and obey me! (26:142–144)
(161). So their brother Lut said to them: “Will you not fear God?
(162). I am a faithful messenger to you.
(163). Fear Allah and obey me! (26:161–163)
(177). So Shugaib said to them: “Won’t you fear God?
(178). I am a faithful messenger for you.
(179). Fear Allah and obey me! (26:177– 179) Kamal El Zant. Morals of a Muslim
4) Fear of God is the most important testament of righteous people. When asking advice from the righteous, the expected answer is: “Fear Allah!”
The first thing Abu Bakr, may Allah be pleased with him, addressed to Muslims when he became caliph: “I command you to fear Allah.”
Umar ibn Khattab, may Allah be pleased with him, writes to his son: “I command you to fear Allah.”
Umar ibn Gabdelghaziz also writes to his son: “I command you to fear Allah!”
5) Allah called piety the best attire.
Allah Subhanahu wa Tagala said:
(26). O sons of Adam! We sent down to you a robe that would cover your abomination, and feathers. And the robe of piety is better. This is from the signs of Allah, perhaps you will remember! (7:26) We are not supporters of extremes: either appearance or caring for the soul. But I must first put on the robe of God-fearing, so that my appearance will be the result of faith.
There is no need to limit yourself to a scarf and a dress. A scarf and a dress means that you have decided to change your life. What does a beard mean? – That you decided to change your lifestyle.
Allah Almighty says that He gave us clothes to cover our shameful places, but there is something else in us that requires covering - this is the abomination in our souls, and it needs to be covered with the robe of piety. And the last clothes are the best. We do not deny that the appearance of a Muslim is of great importance, but a change in appearance must necessarily be accompanied by major internal changes.
Some people complain:
– When you marry your sister in a headscarf and dress, there are some problems. And a secular woman: her husband drinks, beats her - she endures and lives with him.
God-fearing
I answer jokingly:
“Probably our sisters know their rights better.”
Although it happens that both are good, but could not get along together, so you cannot judge only by appearance, and you need to get to know each other within the framework of religion.
“Once Umar ibn Khattab asked about one person:
– What can you say about this man?
- He is very good.
– Did you go anywhere with him?
-Did you spend the night with him?
- No never.
-Have you ever taken money from him or lent him money?
- Surely, you saw that he makes rukug (waist bow) and sajda (prostration) in the mosque?
- You do not know him".
Just as we pay attention to appearance, so we should pay attention to fear of God.
6) The importance of piety is spoken of by the following verse, in which Allah mentioned that all types of worship have one main goal - to make us pious. Although, this is not the only goal.
(21). O people! Worship your Lord who created you and those before you, that you may fear God! (2:21) Allah calls us to worship, which should increase our piety.
7) Allah Subhanahu wa Tagala called taqwa (piety) the best reserve that a person can take with him on the Day of Judgment.
Kamal El Zant. Morals of a Muslim (197). …And stock up, for the best stock is fear of God. And fear Me, you possessors of understanding! (2:197)
8) Fear of God is something that we should help each other to acquire.
Allah Almighty tells us:
(2). ... And help one another in piety and fear of God, but do not help in sin and enmity. And fear Allah: verily, Allah is Mighty in punishment! (5:2) An Insidious Error The Muslims suffered a great blow when they divided between fiqh (legislation) and piety. It is necessary to approach issues of fiqh, and even more so when it comes to issues of relationships between people (the issue of nikah, buying and selling, debt, divorce). If we begin to resolve these issues, having lost the fear of God, we will distort the verses of the Koran and the sayings of the prophet in our favor, approaching the law of Allah without fear of God - this is very insidious.
And this, unfortunately, is our problem today.
Is it valid to divorce with niyat (intention) without telling the bride about this niyat?
Suppose I went to Hazrat so that he would read the nikah to me and my future wife. Hazrat hears about my consent, and hears about her consent, the nikah is valid, because Hazrat does not know that I want to divorce my wife in six months. And some took into account that such nikah is valid (this is not adultery), and began to enter into such temporary marriages. An Arab student arrives and marries while studying. Subhanallah! God bless him Once upon a time, a young man approached the Prophet, Allah, who would greet him and ask for permission to commit adultery.
May God bless him and ask:
and greets
-Will you be pleased if someone does this to your God-fearing mother..., your sister..., your aunt?
“Also, people won’t be happy.”
And will these guys be happy if someone marries their daughters in this way, i.e. with the hidden intention of divorce? Piety can tell a person: “No!!!”, but Hazrat cannot prohibit this, because he does not know what is in a person’s soul.
The same applies to divorces. Divorce is permitted in Islam, but there are isolated cases of divorces that comply with the dictates of Islam.
And our divorces are like war, spouses choose words to offend each other to the maximum. But if we follow the rules of the Koran, divorce will take place with minimal psychological difficulties. It is not for nothing that Allah Subhanahu wa Tagala often mentioned fear of God, precisely when he spoke about divorce.
(231). And when you divorce your wives and they have reached their limit, then keep them according to what is accepted or release them according to what is accepted, but do not keep them by force, transgressing: if anyone does this, he is unjust to himself. And do not turn the signs of Allah into mockery;
remember the Mercy of Allah upon you and what He has revealed to you from the Scripture and wisdom, admonishing you thereby; and fear Allah and know that Allah is Knowing about every thing! (2:231) (2). When the deadline comes for them, keep them with you in an amicable way or release them in an amicable way. Call two just men from among you as witnesses and be witnesses for the sake of Allah. This is the admonition for those who believe in Allah and the Last Day. For those who fear Allah, He creates a way out of the situation (3). and gives him inheritance from where he does not even imagine. For those who trust in Allah, He is sufficient.
Allah completes His work. Allah has set a measure for Kamal El Zant. The morals of a Muslim 8 of each thing.
(4). For those of your women who have stopped menstruating, if you are in doubt, the time limit for divorce is three months, the same as for those who have not menstruated. For pregnant women, the period is set until they are delivered from the burden. For those who fear Allah, He makes things easier. (65:2-4) Therefore one said: “Give your daughter to a God-fearing man, because if he loves her, he will treat her generously, and if he does not love her, he will be fair to her.”
We need to approach fiqh with piety so that fiqh will be useful to us.
Abu Hanifa believes that if the uncleanness on the clothes is less than the size of a dirham (coin), one can pray in these clothes without washing them. One day, his daughter noticed that Abu Hanifa was washing dirt from his clothes that was smaller than the size of a dirham coin.
- Father, what are you doing? Are you saying that you can read prayer in such clothes?
“Daughter, it makes my soul feel better.”
It's better, it's more God-fearing. Fiqh issues must be approached with piety.
An anecdote would be appropriate on this occasion.
One lost his wallet, raised his hands and asked Allah:
- O Allah, may my wallet be found by a God-fearing person, and not by a scholar of fiqh.
He is asked:
- Why are you asking like that?
- Because the pious will definitely return it, and the scholar of fiqh will find a reason to keep it.
Fear of God How to increase fear of God?
1) You need to know who you are afraid of. For taqwa (fear of God) to be strong, one must know Allah. Anyone who does not know Allah, or does not believe in Him at all, will not fear Him.
If someone threatens you with His punishment and you are not yet familiar with His power and His capabilities, you can allow yourself to relax: “Will he be able to punish?” And when you know the capabilities of the Punisher, the power of His punishment, then the fear of Him will increase, and you will not commit what He hates (sins).
And if I give you medical advice and do not tell you on what grounds I advise you, you have the right to take my words lightly, but if I say: “Now I will tell you what a professor known for his competence advises to do in this case - then you will listen to this advice.”
When a person believes that a command comes from One Who has absolute Knowledge and Wisdom, he will have confidence in that command. The same goes for remuneration. If I say, “If you don’t do this, you will suffer a big loss and lose big rewards,” and you don’t know what kind of reward we are talking about, then my words will have no influence on you, and you will not do those actions , for which rewards are promised.
If I tell you: “If you do such and such, so and so will be offended by you.” You can wave your hand: “Who is he to me?” And if I say: “If you do this, you will offend your mother, or the person who once helped you a lot.” You will be afraid of hurting a loved one and respected person. But without knowing who you will offend, you will not stop before doing it. But if you know that it is about a person close to you, you will retreat from evil.
If we know the many benefits of Allah SubKamal El Zant. The morals of the Muslim Hanahu wa Tagalah rendered to us, we will fear Allah.
This means that to strengthen the fear of God, you need to know about
Allah the following:
The power of Allah: the ability to punish and the power of His punishment.
Knowledge of Allah Subhanahu wa Tagala and His Wisdom.
Reward of Allah.
The blessings of Allah Subhanahu wa Tagala.
The sense of control of Allah Subhanahu wa Tagala. If I tell you: “You are breaking so-and-so’s law.” You say: “Where is he? He's gone."
Allah Almighty said:
(16). We have already created man and we know what his soul whispers to him; and We are closer to him than the cervical artery.
(50:16) If we believe this without doubt, we will have greater piety. And it makes no sense to tell a person: “Fear Allah” when he does not know Allah. First we need to strengthen his faith in Allah.
Jibril, peace be upon him, approached Maryam, peace be upon her, in the guise of a beautiful young man. And this was a test for Maryam.
What did she say to him at that moment?
(18). She said: “I seek protection from you from the Merciful, if you fear God.” (19:18) Why should he be afraid if he fears God? Maryam knows that if he is not God-fearing, these words will not affect him, he will not fully understand. And if he is God-fearing, this will be a reminder for him.
(40). And whoever feared the dignity of his Lord and kept his soul from passion (41). then, verily, Paradise is a refuge. (79:40-41) How can we call a person to fear God if he doubts whether Allah exists. And it is not enough to believe: “Yes, there is a God, there is only one God.” And you also need to tell your children about God-fearing 81 Allah, about His reward and punishment. Unfortunately, they often try to scare children with anything: “Shurale will come and take you away”
etc. No, a person should fear Allah Subhanahu wa Tagala:
fear of His punishment, fear of losing His reward, and fear of being ungrateful to the One who bestowed blessings on him.
And this spirit must develop in a child from childhood.
2) Love for Allah Subhanahu wa Tagala. Our relationship with Allah is not built only on the basis of formality and fear. First of all, they are built on the basis of love.
And this is emphasized in the Quran:
(165). And among people there are those who take equals besides Allah; they love them as they love Allah. And those who believe love Allah more. And if only those who are wicked, when they see punishment, would see that power belongs entirely to Allah and that Allah is powerful in punishment!.. (2:165) The righteous servants of Allah love their Lord.
(54). O you who believe! If any of you apostatizes from his religion, Allah will bring other people whom He will love and who will love Him. They will be humble before the believers and adamant before the unbelievers, they will fight in the path of Allah and not be afraid of the reproach of those who blame. This is the mercy of Allah, which He bestows upon whom He wills. Allah is All-Encompassing, All-Knowing.
The Holy Saying says:
“My slave cannot approach Me with anything more dear to Me than obligatory injunctions (fard).”
In this saying, Allah destroys all formalities on His part. Some build a relationship with Allah formally: he said the prayer and left. Uraza - uraza. But Allah Subhanahu wa Tagala wants us to have a deeper relationship with Him. And Allah Almighty gives us the opportunity not only to approach Him, to stand at His door, but Allah Kamal El Zant. Morals of a Muslim 8
Subhanahu wa Tagala is ready to love us, as stated below:
“And My servant will draw near to Me through optional injunctions until I love him, and if I love him, then I will become his sight with which he sees, his hearing with which he hears, his hand with which he works, his foot, where he walks, if he asks Me, I will give it to him, and if he resorts to My refuge, I will give it to him.”
Unfortunately, some limit their relationship with Allah by fear of His punishment, leaving out the love for Allah.
If one falls in love, he wants to talk about his love.
Another saying says: “When Allah Subhanahu wa Tagala loves one slave, he says to Jibril:
- Oh, Jibril, I loved My servant, love him too!
And Jibril, peace be upon him, begins to love him.
- Oh, Jibril, tell My angels to love him too!
Jibril informs the angels of Allah's love for this slave, and they also begin to love him. And Allah Subhanahu wa Tagala brings down love and respect for this slave among people.”
And love should prevail in our relationship with Allah. And love for Allah will strengthen the fear of God, because if you love Allah, you are afraid of His displeasure.
And you begin to worry about violating the boundaries of what is permitted by Allah. You are afraid of losing the One you love.
The Quran talks about people whose hearts tremble when they remember Allah.
(2). Believers are only those whose hearts fear when they remember Allah; and when His signs are read to them, they increase their faith, and they rely on their God-fearing 8 Lord... (8:2) And the lover cannot think of his beloved without emotion. And many felt love for Allah. When there is this level of love, taqwa (piety) will become stronger. Allah's displeasure will mean a great loss for you.
Worship is built on three pillars: love, fear and hope. And love is like the head for a bird, it guides all our actions, and hope and fear are like wings that help balance our flight. The young should be more afraid than the old because he has the power to actively worship Allah. And the elderly should have more hope.
On Judgment Day, of these three pillars, only love will remain. Imagine the inhabitants of Paradise: what are they afraid of? Allah said that no one will come out from there. And what to hope for - everything has already been received. Fear and hope are gone, but love remains.
And it is on the basis of love that we strengthen our fear of God. When Allah becomes so significant for us, then we are afraid of losing His love, afraid of losing the closeness and protection of the Almighty.
3) You need to know your enemies. This is Satan and his own passion.
Allah Subhanahu wa Tagala said:
(6). Truly, Satan is your enemy, so consider him an enemy! He calls his party to be the inhabitants of the fire. (35:6)
Another surah says:
(21). O you who believe, do not follow in the footsteps of Satan! Whoever follows in the footsteps of the shaitan... then he commands vileness and disapproval. And if it were not for Allah’s Generosity towards you and His Mercy, not one of you would ever have been purified. But Allah purifies whom He wills; Allah is the Hearer, the Knower! (24:21) You need to distinguish between your friend and your enemy. Why did Adam, peace be upon him, eat the fruit of the forbidden tree? Shaitan pobuKamal El Zant. The morals of a Muslim 8 prevented him from doing this. Shaitan introduced himself as a good friend.
(120). And the Shaitan whispered to him, he said: “O Adam, shouldn’t I point you to the tree of eternity and everlasting power?!
Allah Subhanahu wa Tagala quotes the words of Satan:
(21). And he swore to them: “Truly, I am a good adviser to you.” (7:21) Adam’s mistake was that he forgot who was whispering to him - a good adviser or a fierce enemy?
And you need to discern the instigations of the shaitan and not follow them.
But the shaitan is not always to blame; sometimes our passions and lusts push us to sin. And if you read the story about the son of Adam who killed his brother, you will not find any mention of the suggestion of the shaitan.
Allah Almighty talks about this:
(thirty). And his soul made it easy for him to kill his brother, and he killed him and was among the losers. (5:30) Also, the nobleman’s wife, who seduced Yusuf, peace be upon him, admitted that her own passion prompted her to do so.
(53). I do not justify my soul, because the soul incites me to evil, unless my Lord has mercy. Verily, my Lord is Forgiving, Merciful!” (12:53) Therefore, in the Koran passion is repeatedly opposed to truth, and Allah Tagalah called to obey the truth, and not passions. For example, He told Dawud, peace be upon him:
(26). O Daoud, We have made you a governor on earth, so judge among people according to the truth and do not follow passion, otherwise it will lead you astray from the path of Allah! Indeed, those who go astray from the path of Allah, for them there is a severe punishment because they have forgotten the Day of Reckoning! (38:26)
4) Good friends. Every good character requires good friends.
Fear of God 8 Qualities of God-fearers We cannot talk about our fear of God without proof.
1) Faith in the hidden.
Allah Subhanahu wa Tagala said:
(1). Alif-lam-mim.
(2). This book is, without a doubt, a guide for the God-fearing (3). those who believe in the secret and persist in prayer and spend from what We have given them, (4). and those who believe in what was revealed to you and in what was revealed before you, and they are convinced of the Hereafter. (2:1–4)
2) Allah Subhanahu wa Tagala listed many qualities of God-fearing and truthful people:
(177). Piety does not consist in turning your faces towards the East and West, but piety lies in whoever believes in Allah and the Last Day and the angels and the Scripture and the prophets and gives property despite loving him , loved ones, and orphans, and the poor, and travelers, and those who ask, and for the freeing of slaves, and persevered in prayer, and paid zakat, and those who fulfill their covenants when they make them, and those who are patient in misfortune and disaster and in times of trouble - these are those who were truthful, they are the God-fearing ones. (2:177) All of the above are qualities of a God-fearing person.
3) A God-fearing person does not persist in sin. We all commit sins, but stubbornly committing any sin is not the quality of a God-fearing person.
(201). Truly, if God-fearing people are touched by an obsession from Satan, then they remember the edification and receive their sight. (7:201) (133). And strive for forgiveness from your Lord and for Paradise, the breadth of which is heaven and earth, prepared by Kamal El Zant. Morals of a Muslim 8 for the God-fearing, (134). who spend both in joy and in sorrow, restraining anger, Forgiving people. Indeed, Allah loves those who do good!
(135). Those who, having committed a vile act or acted unjustly against themselves, remembered Allah and asked forgiveness for their sins, and who forgives sins except Allah? And they did not persist in what they did, being knowledgeable - (3:133-135) Note that Allah did not say that the pious do not commit sins at all! But after committing a sin, they remember Allah, repent and do not persist.
4) Truthfulness.
Allah Subhanahu wa Tagala says:
(33). But the one who came with the truth and the one who recognized its truth are indeed God-fearing.
5) God-fearing people are more inclined to forgive than to punish.
(237). ... And if you'll excuse me, then this is closer to fear of God. And do not forget to be kind to each other, because Allah sees what you do! (2:237)
6) Justice.
Allah Subhanahu wa Tagala said:
(8). O you who believe! Be steadfast for the sake of Allah, testifying impartially, and do not let the hatred of people push you to injustice. Be fair, for this is closer to fear of God. Fear Allah, for Allah knows what you do. (5:8) And in dealing with trade relations, be inclined to ensure that you do not lose on the Day of Judgment, and not in this life.
Sometimes, unfortunately, Muslims strive to take more for themselves. If you doubt whether you have every right to what you are claiming, don’t risk it. The main thing is not God-fearing 8 to remain a debtor on the Day of Judgment.
Often brothers borrow and do not record anything. And brotherhood is darkened. It is no coincidence that Allah Subhanahu wa Tagala, in the longest verse of the Quran, spoke about how to borrow money, how to record and witness it (see.
fairness, efficiency).
7) Respect for the rituals of Allah Subhanahu wa Tagala.
Allah Almighty says:
(32). Like this! And if anyone honors the ritual signs of Allah, then this comes from fear of God in the hearts.
(22:32) Here we were talking about hajj (pilgrimage). Someone is quick to accuse: “There is no point in performing the Hajj.” Some even accuse Islam of paganism, saying: “You throw stones, walk around the house...” Hajj (pilgrimage) shows how ready you are to obey Allah. And whoever respects rituals is a sign of fear of God and respect for Allah.
Precisely, when it comes to purely religious rituals, things don’t happen the way you want and think necessary.
Ali, may Allah be pleased with him, said: “If religion were according to our logic, it would be necessary to do masih (wiping leather boots) from below, and not from above.” And we make masih on top, and not on the sole, where there is dirt.
In religious rituals, the main thing is the manifestation of submission.
They are not meaningless. The meaning is submission to the Almighty.
Many things that are prohibited in Islam are harmful, and people recognize that Islam has prohibited them for a reason. And in religious rituals, Allah Subhanahu wa Tagala tests us: we may not understand anything, but we obey. And this is an indicator of the level of our fear of God.
I notice that Eid al-Adha is very respected in Tatarstan. Respect for religious ritual is a good sign.
Of course, there is no need to stop there. And the moment of respect for religion needs to be used and developed.
Kamal El Zant. Morals of a Muslim
Sometimes, out of respect for the Koran, someone wears it above the navel (although this is not said anywhere). And we need to move forward:
“Alhamdu lillah, you respect the Koran, but read what is written there and follow it.”
Above we listed some of the characteristics of God-fearers and someone may say: “When you talk about faith, truthfulness, fear of God, sincerity, etc., you are listing the same qualities. So whose are they? These are the qualities of the truthful, the God-fearing, and the believers—one does not interfere with the other.
One considers himself God-fearing. And we have the qualities to match them. Let everyone see whether it corresponds to the above verse. And the other considers himself sincere. And let him re-read this verse and check his sincerity. These morals are broad. They are like the soil on which other morals grow: good attitude towards parents, neighbors, etc. But it happens that one fruit (for example, respect for parents) grows on the basis of fear of God, while another (honesty at work) grows on the basis of sincerity. A good attitude towards a neighbor can arise from a sense of control by Allah (see.
Interaction of morals with each other).
Fruits of God-fearing
1) Love of Allah. Allah loves the pious.
(76). Yes! Whoever fulfilled his agreement faithfully and feared God... Verily, Allah loves the God-fearing! (3:76)
2) Mercy of Allah.
(156). Write down a good deed for us in this coming life, and in the future; We turned to You! He said:
“With My punishment I strike whomever I wish, and My Mercy embraces every thing. Therefore I will write it down for those who fear God, pay zakat, and believe in Our signs... (7:156)
3) Help and closeness of Allah.
Godly 8 (128). Indeed, Allah is with those who fear God and who do good. (16:128)
4) Allah has called God-fearing people His friends:
(62). Oh yes, for the friends of Allah there is no fear, and they will not grieve.
(63). They believed and feared God - (64). for them it is good news in the next life and in the future. There is no change in the words of Allah, this is a great success!
5) The most respected before Allah is the most God-fearing person.
(13). O people! Verily, We created you from a man and a woman and made you nations and tribes so that you may recognize each other, and the most revered among you before Allah is the most God-fearing. Verily, Allah is Knowing, Knowing. (49:13)
6) Fear of God helps us get out of difficult situations, receive inheritance and ease in business.
Allah Subhanahu wa Tagala says:
(2).... And whoever fears Allah, He will arrange the outcome for him (3). and will give him food from where he does not expect.
And whoever relies on Allah, He is sufficient for him. Indeed, Allah does His work; Allah has established a measure for every thing.
(4)…Whoever fears Allah, He will make His work easy for him. (65:2-4)
7) Fear of God leads to forgiveness of sins and increased rewards.
(5). This is the command of Allah; He sent it down to you. And whoever fears Allah, He will atone for his bad deeds and increase his reward. (65:5)
8) One of the main reasons for the acceptance of our deeds is Kamal El Zant. Morals of a Muslim 0 fear of God. Allah Tagala accepts business only from God-fearing people.
Allah Almighty says:
(27). And read to them the news of the two sons of Adam with truth. So they both made a sacrifice; and it was accepted from one and not accepted from the other. He said: “I will definitely kill you!” He said: “After all, Allah accepts only from the pious.” (5:27)
9) Fear of God gives us the ability to distinguish between good and bad.
Allah Tagala says:
(29). O you who believe! If you fear Allah, He will give you discernment (will not let you go astray) and will cleanse you from your evil deeds and forgive you. Verily, Allah is the Possessor of Great Mercy! (8:29)
10) A God-fearing person learns from the mistakes of others and draws the right lesson from an event. For a God-fearing person, there is a lesson in every phenomenon. Allah Subhanahu wa Tagala gives him the opportunity to understand the essence of the matter, and not a superficial understanding.
(137). Exemplary customs have already passed before you; walk the earth and see what was the end of those who believe lies!
(138). This is an explanation for the people, a guide and an admonition for the God-fearing. (3:137–138)
11) A good end in this and the next life for the God-fearing. It happens that injustice happens for a long time, but the good end will be for the God-fearing.
Musa, peace be upon him, addressed his people:
(128). Moses told his people: “Seek help from Allah and be patient. Indeed, the earth belongs to Allah. He gives it as an inheritance to whomever He wishes among His servants, and a good end is prepared for the God-fearing.” (7:128) Unfortunately, today, those who consider themselves the heirs of Musa, peace be upon him, do not understand this verse and create injustice on earth.
(83). This is the last dwelling, We give it to those who do not want to boast on earth or spread wickedness. And the end is for the God-fearing! (28:83)
12) A God-fearing friend will remain by your side until the Day of Judgment.
On the Day of Judgment everyone will argue among themselves. Both relatives and friends will not recognize each other.
Allah Subhanahu wa Tagala said:
(33). And when the deafening one comes, (34). on the day that a man runs away from his brother (35). both mother and father, (36). and girlfriends (wives), and children.
(37). Each person then has enough to do. (80:33–37) The soul and body will argue with each other.
Soul: “You enjoyed yourself, and I will suffer because of you?!”
Body: “If it were not for you, I could not enjoy, therefore I could not live without you.”
Allah will send an angel to judge between the soul and the body.
The angel will say: “You are both like a blind man walking, and a sighted man who cannot walk, who find themselves in a beautiful strange garden.” Sighted says:
– I see an apple, but I can’t steal it because I can’t walk.
– I don’t see the apple, but I can pick it.
“Take me in your arms and I’ll rip it off.”
So, both are to blame.
But the pious will support each other on the Day of Judgment.
Allah Subhanahu wa Tagala said:
(67). Friends on that Day are each other's enemies, except God Kamal El Zant. The morals of a Muslim are fearful. (43:67)
13) Salvation on the Day of Judgment and receiving reward from Allah.
(61). And Allah will save those who fear God in their good home; no evil will touch them, and they will not be saddened. (39:61) (31). And Paradise will be brought near to the near-God-fearing.
(32). This is what is promised to you for everyone who repents and keeps (33). the one who fears the Merciful in secret and comes with a converted heart. (50:31-33) Verily, a God-fearing person fears precisely when he is alone with Allah. May Allah Subhanahu wa Tagala allow us to be among the God-fearing people and receive their reward in this and the next life!
Patience Kamal El Zant. Morals of a Muslim
– – –
True patience is when a person does not complain alone to himself, let alone complain to others.
The concept of “patience” is very capacious.
One scientist said: “Sabr (patience) is for a person like a bridle for a horse.” In modern terms, a brake is for a person like brakes are for a car. Imagine a person driving without brakes, what will happen to him?
Scientists have said: two forces influence a person: the power of desire and the power of fear. And patience is when a person uses the power of desire for the better for himself and the power of fear in the direction of abstaining from what is bad for him before Allah.
Command to be patient In many verses of the Quran, Allah Subhanahu wa Tagala commanded to be patient. And there are more than a hundred such verses.
Allah Almighty said:
(200). O you who believe! Be patient, be patient, be steadfast and fear Allah - maybe you will be happy! (3:200) Patience Allah says: “Be patient, be patient,” emphasizing the need for this quality among believers. In another verse of the same surah, Allah Almighty said:
(142). Or did you think that you would enter Paradise when Allah had not yet recognized (had not actually seen) those among you who were diligent, and did not recognize those who were patient? (3:142) Until Allah Subhanahu wa Tagala sees these two qualities in action - diligence and patience for His sake, there can be no talk of entering Paradise.
Allah Almighty also says:
(45). Seek help from patience and prayer;
after all, it is a great burden, if only not for the humble...
(2:45) The ease of our religion does not mean that there is no need to make efforts.
In the tenth grade, the mathematics teacher gives a test and says: “The work is easy.” What students expect:
“What is two plus two”? The teacher gives the task according to the students' abilities, and those who have prepared will find the test easy for themselves.
Salah will be a burden for the one who does not believe properly, but the one who perceives salah as a meeting with Allah will rest while reciting the salah. In the same surah
The Almighty says:
(153). O you who believe! Seek help through patience and prayer. Indeed, Allah is with those who are patient! (2:153) And here it is indicated that the benefit of patience is that Allah is with those who are patient.
Allah also says:
(46). And obey Allah and His Messenger and do not argue, otherwise you will weaken and your strength will go away. Be patient: Allah is with those who are patient! (8:46) And there are many verses commanding patience.
Kamal El Zant. Morals of a Muslim Allah loves the patient
On the other hand, Allah Subhanahu wa Tagala has repeatedly praised patient people in the Quran:
(155). We are testing you with some things because of fear, hunger, lack of property and souls and fruits - and give good news to those who are patient - (156). those who, when disaster befalls them, say: “Verily, we belong to Allah, and to Him we return!”
(157). These are those upon whom blessings and mercy are from their Lord, and they are rightly guided. (2:155-157) Allah emphasizes the fact of the test. Unfortunately, some people think that he has become a Muslim and there should be no more trials. On the contrary, they will definitely be there.
What have I lost? Money? But they belonged to Allah.
Health? It belonged to Allah. Any thing that a person loses did not belong to him - Allah gave it to him as collateral to check how he would act.
We have already given the story of Umm Sulaym and her husband Abu Talha when their son died (see Criteria of good behavior towards Allah).
The Messenger, Allah, said: “If any of the slaves Allah bless him and greet him
– – –
In the Qur'an, Allah Almighty quotes Luqman's advice to his son:
(17). O my son! Persevere in prayer, encourage to do good, refrain from forbidden things, and patiently endure everything that Patience befalls you - because this is because of firmness in deeds. (31:17) And some people worship Allah so unstable, as if they were standing on the edge of an abyss, and a slight wind is enough to make them fall. But the patient one stands firm:
(eleven). Among the people there is one who worships Allah on the edge: if good befalls him, he calms down in it; and if temptation befalls him, he turns his face, losing both his immediate life and his last. This is a clear loss!
(12). Instead of Allah, he calls on something that brings him neither harm nor benefit, this is a far-off delusion!
(13). He calls upon the one from whom harm is closer than benefit. Bad master and bad partner! (22:11–13) Patience is a quality of prophets Allah Subhanahu wa Tagala said that sabr (patience) is one of the qualities of prophets, and this speaks of the greatness of this quality.
(34). The messengers before you were considered liars and endured being considered liars and oppressed until Our help came to them. And there is no changing word of Allah! And news of the messengers reached you. (6:34)
In another surah:
(85). And Ismail, and Idris, and Zu-l-kifla... All of them are patient. (21:85) And Allah Almighty described Prophet Ayyub, peace be upon him, as patient:
(44). “And take the bunch with your hand and strike with it, and do not sin!” We found him patient.
Beautiful slave! Verily, he is a convert!
(38:44) How many disasters Ayyub had, peace be upon him! First all his livestock died out, then his sons died one after another, then Kamal El Zant. Morals of a Muslim 8 he himself fell ill.
Ayyub, peace and blessings of Allah be upon him, after wealth and power, lost everything. And, of course, this is more difficult to bear than if the person was initially poor and sick.
Someone thinks: if I am rich, it means Allah loves me.
And if someone is a loser, it is Allah who has turned away from him. Not this way. Allah tests his slaves even without them committing any sins. Did Ayyub, peace be upon him, commit sins?
One day, Ayyub’s wife, peace be upon him, told him to ask Allah for deliverance, to which the prophet said: “If I recover, I will beat you a hundred times for saying such things. Won’t I be ashamed, He has given me so much, but when tested I will ask?”
How did Ayub, peace be upon him, turn to Allah?
(83).... And Ayyub, when he called to his Lord:
“Trouble has befallen me, and You are the Most Merciful of the Merciful! (21:83) (41). And remember Our servant Ayyub. So he cried out to his Lord: “Shaitan has touched me with suffering and punishment!” (38:41) Pay attention to the culture of turning to Allah, although everything is in the hands of Allah, but Ayyub, peace be upon him, said that his problems are due to the fact that the shaitan touched him with suffering. And you also need to pay attention to the fact that Ayyub, peace be upon him, in his address does not complain about fate, he does not even directly ask
Allah deliver him, but simply says:
- Trouble has befallen me, and You are the Most Merciful of the Merciful!
What a high level of ethics of turning to Allah!
Patience Patience is the main quality of believers. And when Allah Subhanahu wa Tagala listed the signs of believers, very often, patience was mentioned among the listed signs:
(177). Piety does not consist in turning your faces towards the East and West, but piety lies in whoever believes in Allah and the Last Day and the angels and the Scripture and the prophets and gives property despite loving him , loved ones, and orphans, and the poor, and travelers, and those who ask, and for the freeing of slaves, and persevered in prayer, and paid zakat, and those who fulfill their covenants when they make them, and those who are patient in misfortune and disaster and in times of trouble - these are those who were truthful, they are the God-fearing ones. (2:177)
And in another verse:
(eleven). Except those who endured and did good;
For these - forgiveness and a great reward! (11:11) (35)....Those whose hearts fear when Allah is remembered, and who are patient with what befalls them, and who persevere in prayer, and who spend from what We have given them. (22:35)
And in another surah:
(2)....Truly, a person is at a loss, (3). except those who believed, and did good deeds, and commanded the truth among themselves, and commanded patience among themselves! (103:2-3) Those who not only endured themselves, but also advised each other to endure, will win.
Reward for Patience
1) One of the main reasons for entering Paradise is sabr (patience).
(111). Today I rewarded them for what they endured by making them successful. (23:111)
In another surah:
Kamal El Zant. Morals of a Muslim (75). They will receive the Highest place as reward for what they endured, and they will be greeted there with greetings and peace (76). staying there forever. It's wonderful as a stay and place! (25:75–76) These verses sounded after Allah Subhanahu wa Tagala listed the qualities of the servants of the Merciful (see 25:63–74) (night prayer, almsgiving, abstinence from abominations, etc.), and then it says that they will be rewarded for what they have endured means that a person does not acquire all these qualities without patience.
Allah Almighty says:
(12). And he rewarded them for what they endured with a garden and silk. (76:12) What kept these people in faith? Sabr (patience).
2) Reward for sabr (patience) without counting. Allah
Tagala said:
(96). What you have runs out, but what Allah has remains.
And We will reward those who endured with a reward even better than what they did. (16:96) (10). Say: “O My servants who believe, fear your Lord! To those who did good in this life, good, and the earth of Allah is vast. Verily, those who are completely patient will be given their reward (Bigairi Khysab) without counting!” (39:10) There are two translations of the words “bigairi hysab” - without counting and without calculation. Without an account: it is impossible to count their remuneration. And the latter means that they will not be settled on the Day of Judgment.
One saying says that those who are patient will approach the doors of Paradise and will be asked:
-Have you come? The calculation hasn't started yet!
They will say:
– O Ridwan (master of paradise), haven’t you read that Allah Patience 101 said in the Koran “and those who are patient will receive their reward without calculation”?
Those who are patient will be the first to enter Paradise.
Types of Patience
1) Patience towards the commands of Allah.
2) Patience towards sins - abstinence from sins.
3) Patience with fate.
4) Patience when calling to Islam.
5) Patience in the search for knowledge.
Patience towards the commands of Allah
KAMAL, KAMALKA and, w. camail m. 1. Short robe with a hood for the Catholic clergy. Mikhelson 1883. 2. Ladies' cape with a hood. Imagine: a bright silk dress, with black velvet trim, chocolate-colored kamal with some... ... Historical Dictionary of Gallicisms of the Russian Language
- (French camail). 1) the type of robe worn by Roman Catholic bishops. 2) a type of women's cape. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. KAMAL French. camail, it. camaglio, prov. campalh, campail, chain mail on the head and... ... Dictionary of foreign words of the Russian language
- (pers. کمالالملک; real name Muhammad Ghaffari; 1847 ... Wikipedia
Koran hafiz Occupation: Koran hafiz Date of birth: October 3, 1974 (1974 10 03) (38 years old) ... Wikipedia
Arab. كمال الجنزورى ... Wikipedia
- (1917 1977) prominent Lebanese politician, founder of the Progressive Socialist Party of Lebanon (PSP), a member of the Socialist International, one of the most authoritative secular leaders of the Druze community of Lebanon. Belonged to the influential Lebanese Jumblatt family... Wikipedia
- (otherwise Kamani and Kamati), nicknamed Farinella, a famous Italian singer who served in Russia since 1756 (moved from the Berlin Theater), and was dismissed by Catherine II, 1762, as a person who enjoyed great influence from her predecessor and very ... ... Large biographical encyclopedia
KAMAL Hussein- KAMA L Hussein (b. 7.8.1932) Egypt. director. In 1956 he graduated from IDEC in Paris. In 1965 post, satirical. f. Impossible, in 1968 A postmaster who exposed the relics of the past in people's minds. Drama A Little Fear (1969) and music. comedy My Father... ... Cinema: Encyclopedic Dictionary
Kamal Sido (born 1961 (1961)) German translator from Kurdish, Arabic and Russian. Biography Born and raised in the Kurdish region of Syria (Afrin), he has lived in the Federal Republic of Germany since 1990. After school he went to Moscow... Wikipedia
Kamal Jumblatt (1917 1977) a prominent Lebanese politician, founder of the Progressive Socialist Party of Lebanon (PSP), a member of the Socialist International, one of the most authoritative secular leaders of the Druze community of Lebanon. Laureate of the International... ... Wikipedia
Books
- , White Andrew, Kamal Eric. E-metrics are considered as a tool for analyzing collections and the economic efficiency of using digital and virtual library resources, consisting of abstracts,...
- Statistical methods for working with electronic documents in the library field, or E-metrics, Andrew White, Eric Jeeva Kamal. E-metrics are considered as a tool for analyzing collections and the economic efficiency of using digital and virtual library resources, consisting of abstracts,...
- Statistical methods for working with electronic documents, or E-metrics: how to use data to manage and evaluate electronic resources and collections, Andrew White, Eric Jeeva Kamal. 400 pp. E-metrics are considered as a tool for analyzing collections and the economic efficiency of using digital and virtual library resources, consisting of abstracts,…